A TREATISE OF FAITH, AND OF SOME PRINCIPAL FRVITS THEREOF.  
Delivered in two Sermons, upon the third Chapter of the Epistle of Paul to the Ephesians, Verse the 12.  
With some additions and Enlargements, tending to the satisfaction of such as are in doubt, whether they have Faith or no, and to the comforting of such as are troubled about the weakness of their Faith.  
By G. Throgmorton, Minister of the Word of God.  Ephes. 3.12. 
In whom we have boldness and access, with confidence by the faith of him.  
LONDON, Printed by I. ●. for William Sheffard, and are to be sold at his Shop, at the entering in of Popes-head Alley, out of Lumbard-street. 1624.   

A TREATISE OF FAITH, AND SOME FRVITS THEREOF.  
EPHES. 3. 1●. 
In whom we have boldness and access, with confidence by the faith of him.  
THe Apostle in the former verses, had by many excellent titles set forth the glory of the Gospel, and his Office, and Ministry in preaching of it, advancing it fare above the Law, and the Ministry of the Church in former ages. The Gospel he commends, and sets forth especially by the subject matter thereof, which is jesus Christ. In this verse, he continueth his praise of the Gospel, from the saving fruits and effects, as it's received by faith, and Christ the subject matter thereof rightly apprehended.  
The principal scope of the Apostle in this verse, after his commendations of the Gospel, is, to show the excellency of faith in the gospel apprehending Christ, above all natural faith, and confidence in any creature, and above all faiths, and religions in the world, as the only sure and infallible means of salvation. This excellency of true saving faith in Christ, is set forth from the virtues, or fruits it brings forth in the heart, and soul, or inner man of him that hath it, such as no other faith, or any other Religion, that leads us to any other creature, or means, or name under heaven, or in any other Gospel or doctrine can breed, that is, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that access to God by Manuduction, with that confidence, and freedom of speech; Therefore he infers by way of exhortation in verse 13. that they should show forth these virtues of their faith in all afflictions, and not faint.  
The Exposition of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Manuduction, or leading by the hand to God, 1. Pet. 3.18. Which being performed by Christ our Mediator the Son of God, taking us by the hand, we go with boldness & confidence to God This we have in, and by Christ the second Adam. The necessity whereof, is raised from this ground originally; That whereas the first Adam, and his posterity were cast out of Paradise from all fellowship with God, and from the tree of Life, the way shut up against him, 
Gen. 3.24.  and kept with a Sword drawn, full of Terror, and Horror; Christ jesus the second Adam, not only opens the way again by his blood, 
Heb. 10.19, 20.  and makes a new living way, but takes us by the hand to lead us to God, with boldness and confidence, removing all matter of fear, and the sword shaken. This is also opposed to that going to God by the old Church under the Law, at mount Sinai, in the giving of the Law, and first Covenant of works, by the Manuduction of Moses their Mediator, Gal. 3.19. They had not this Manuduction with this confidence: they stood afar off trembling, and might not go up into the mount to God: Yea so terrible was the sight, that Moses himself their Mediator said, I fear and quake. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hebr. 12.21. And whereas all this came originally by receiving, and admitting the devil and his counsel, & believing his false gospel and promises: So contrarily, all this good comes to us, by believing Christ jesus the Son of God, whom God hath sent from Heaven to us, to redeem and save us, 
Acts 7.37.  that great Prophet whom God hath raised up to us, of our brethren like to us, and by receiving him for our King, Priest, and Prophet by faith, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) such a one as God hath sent, and given him to us. Also by faith in Moses the people had access to God, and by taking, and following him their Prophet, they came nearer to God, and God to them, than any other Nation and people, as Deut. 4.7. What Nation is there to whom the gods come so near to them, as our God is near to us in all that we call to him for, yet had not they by Moses that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so near to God, nor with that confidence, as now all Nations have by Christ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth open manifestation and appearance, 
Such as were of forward disposition and free spiris s to express themselves boldly without sear of their adversaries, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A●…st Rhet. lib. 2.  with glorious liberty which stands in lifting up of the face & countenance, and in freedom of speech: it's opposed to the effects of the sentence of condemnation by the Law, when malefactors and guilty persons, arraigned and convinced by evidence of inditements, that they can say nothing for themselves, being abashed and confounded, have both their mouths stopped, and their faces covered, and so carried away to execution. This appears in the arraignment, and sentence passed upon Cain, 
Gone 4.13, 14.  which made him cry out, that his punishment was greater than he could bear, because he was cast out from the earth, and from God's face he should be hidden having his own face, as covered with eternal shame, never to come to appear before God, to sacrifice or pray to him. But he that believeth in Christ shall not be ashamed. 1. Pet. 2.6. Rom. 10.11. Haman after the sentence of death was passed on him, his face was covered, and he had out of the King's presence, never to appear more before him. And this is the state of all the damned, upon the last sentence of condemnation passed o● them, that they a●e punished with everlasting perdition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face and presence of the Lord. 2. Thes. 1.9 never to come and appear before him, nor to speak, or to pray to him, or to praise him, and for confusion of face and shame, wish the mountains to fall on them, and the rocks to cover them. Contrary to this woefall estate of the damned, is this blessed and glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Saints by the sentence of the justification of life in Christ that without shame or fear, they may come befor● God with open face, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Cor. 3.18. (and not as Moses with his face covered) 
verse 13.  may behold the glory of the Lord with open face, and be changed into it. 
verse 18.  For having our sins pardoned, and our persons received into favour with God, we may behold his face and glory, as reconciled in justification, and so are changed into it more and more, in sanctification from glory to glory. Whatsoever boldness of face, and glory of countenance, or liberty of speech, we may have towards men, in and by ourselves, and our works; we have none towards God but by Faith in Christ. Rom. 4.1. First the Law indites, arraings, and stops our mouth, as Rom. 3.19. shame and confusion covers our faces, and then Christ lifts up our head, as Psal. 3.3. Thou art my glory, and the lifter up of my head: Yea, he anoints our head with oil, & gives us the oil of gladness, for the spirit of heaviness, 2. Cor. 1.21. 1. joh. 2.20, 27. as God hath created oil to make the face to shine gloriously. Therefore contrarily, by the law in humiliation, they cast dirt on their heads, and covered their faces in pleading their guiltiness, and in days of fasting the Pharises were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Mat. 6.16.  Now Christ our high Priest was anointed with this oil of gladness above his fellows, that it might lift up his face for us, in the sight and presence of God to appear before him, and we receive an anointing from this holy One, and he anoints our faces with oil of joy, for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word signifies specially freedom, and glory of speech in prayer, or praises of God, and thanksgivings, for in Christ we have a new mouth, a new speech, tongue, and language of Canaan. The end of man's creation being chiefly to glorify God; Adam was created with an excellent mouth and tongue, wherewith to glorify him, which was his greatest glory, life, & happiness: but by harkening to Satan's blasphemous mouth, and tongue, belying and dishonouring God, and believing it, he and all his posterity, have lost their natural mouth, tongue, and language, and have the mouth and language of Satan, readier to blaspheme and curse God, then to pray to him, or to praise him; and being man become earth, and lacking the Image and Glo●ie of God, and borne of the earth, 
joh. 3. 3●.  he speaks of the earth, as an earthworm, with an earthly mouth rising out of the dust: As Satan is a liar, so is every man from the womb, going astray, and speaking lies. Therefore Christ gives a new mouth, tongue and language, if we harken to him as our only Prophet and Rabbi, and a new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by his spirit of Glory in us, according to his gracious covenant in Christ, Isa. 59.21. And I will make this my covenant with them, saith the Lord: My spirit that is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed from henceforth and for ever. Therefore Christ is called the Truth. john 14.6. But first he is the Way, than the Truth; our Way to God, and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Priest, and then is he the Truth, and gives us a new mouth.  
But these particulars appear more fully in the observations: only thus much for unfolding the text, and the sense of the words.  
Wherein we consider two parts. 1. The Excelcellencie of Faith in Christ set forth by two virtues or works in the heart and inner man.  
1. Access to God, or Manuduction with boldness or confidence, or a confident access to God by Manuduction.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Glory of face with liberty of speech.  
2. The limitation of this excellency and of these virtues; They are not in the whole man and believer, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is so fare, as he is in Christ, not as he is or ever was in the first Adam, or as he is in nature, in the flesh, and world, or as he is in any other estate and condition in this life, or that any man can have in any other Religion then by Faith in Christ. And whereas the child of God may complain that he finds and feels contrary to all this, fear, trembling, flying from God, shame of face for his sins, and his mouth often stopped, and not able to pray or praise God:  
Answer is here made; It is true, so fare as we are not in Christ, and have nature and flesh in us; but as we are in Christ, we have all this contrary good. 1. De jure, though not de facto, by right, though not by full possession. 2. We have these in some measure, though mixed with contrary corruptions. 3. We may have more, if the fault be not in ourselves. 4. We shall have all these in full measure. 5. These are prepared for us in Christ, and our Faith in Christ will grow up to these, and increase with the increasings of God and of Christ, if we pray, as Paul here doth for these Ephesians, so they may have all this in Christ and that their Faith may grow and have these virtues working in them, as in the verses following, verse 16, 17, 18. which imply, that they had them not as yet from Christ, as they should have hereafter, but were only laid up and prepared for them in Christ.  
The sum than is, that no Faith, nor Religion gives that access to God, with that boldness, so cheerful and glorious a countenance, such a mouth to praise God, to pray, and speak freely to God, to pour out our hearts before him, that gives such a Spirit of prayer, and of Adoption to cry Abba Father, to make a man bold to plead with God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stand upon interrogatories with God, and to parley with him, especially when Satan, sin, and conscience accuse.  
Now these virtues are not sanctifying graces in us in their full perfection, but they are such blessings and benefits in Christ, as Faith draws from Christ. Therefore he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which Christ they are, as in the  natural subject, root, and fountain and Head, and which Faith draws and receives from Christ or possesseth in him, and therefore he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and so I come to the observations. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in whom, that is in Christ. By Christ dwelling in us, we have and exercise these virtues of Christ; or Christ shows himself to be in us, and we to be in him by these virtues. All saving good things in us, are saving virtues, in and from Christ. Rom. 8.2. 1. Pet. 2.9. To show forth the virtues of him that hath called you out of darkness. As the soul shows itself to be in the body by the life and virtues it exerciseth in the body, such as the body itself hath not by its natural humours: So Christ exerciseth such virtues in the heart and soul of a Christian, as the heart and reasonable soul have not naturally.  
As a man shows himself to dwell in a house, by the wisdom, authority, power he exerciseth therein: So Christ to dwell in us by faith as in his house, when he exerciseth his virtues in us, Eph. 3.17. Heb. 3.6. Whose house ye are if ye hold fast your confidence and hope of your rejoicing, etc. 1. Cor. 1.30, 31. Col. 2.6. As ye have received Christ jesus the Lord, so walk in him: And by his life, virtue, and strength to do all things, and not by the strength of nature, and of your natural spirit, as Paul, Philip. 4.13. I can do all things by the help of Christ strengthening me. Rom. 8.10. If Christ be in you, the body is dead in regard of sin, but the Spirit is life in regard of righteousness, that is, the body lies dead from sinful actions and motions, from which a man's natural spirit, wit, and policy cannot restrain him, and his bodily members to make them lie dead, but rather quicken and powerfully sway them. Rom. 3.15. and 7.5. The passions of sins which are by the Law, have force & vigour in our members, to bring forth fruit unto death, and Romans 6.12. but if Christ be in us, he deads' these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the passions of sins or sinful passions, that they cannot work in our bodily and earthly members; For they that are Christ's have crucified the flesh with the affections and the lusts, Gal. 5.24.  
Reason. As Satan shows his habitation in man as his house possessing as a strong man the palace of the mind, 
Luk. 11.21  and heart in peace, by the vigour he exerciseth in swaying their minds, wills, and lusts, as Eph. 2.2. john 8.44. 2. Corinth. 4.4. So Christ.  

2. Reason.  We are the children of the first Resurrection, begotten of Christ, risen from the dead, 2. Pet. 1.3. by the greatest virtue and power of Christ quickening the dead, 1. Peter 3.21. We are not only begotten of Christ, by virtue of his Prophetical office, as he is light, as Hypocrites only enlightened are: but we are begotten of Christ by virtue of his Priestly office as crucified for us, unto Adoption and justification of life, and by virtue of his Kingly office, as risen from the dead to Sanctification, and participation of his Divine nature, 2. Pet. 1.4. As Christ was discerned and differenced from all the sons of men, to be known to be the Son of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1.4. by his resurrection from the dead; as the first begotten from the dead, Col. 1.18. So are all we his younger brethren, by the same Spirit of power raising us to a new nature and life with him, Rom. 6.4, 5. Col. 3.1. and 2.12. Eph. 2.6. we are discerned and differenced from all the natural sons of men.  
Use. That we may know whether we have Christ in us or no, we must examine, tempt, and try our minds, hearts, wills, affections, what virtues of Christ work in them and sway them; such as are  to Christ, and which no creature else can exercise in us, 2 Cor. 13.5. 2. Cor. 4.10. As we bear in our bodies the dying of the Lord jesus, that is, the greatest miseries and afflictions, So the life of jesus is manifested in our mortal flesh, that is, his greatest quickening, comforting virtue, when no creature can do our mortal bodies any good, in sickness or in death, or other infirmities. Christ is not only our light, but our light of life; that is, in whom we have not only light of knowledge, but the same a quickening knowledge, putting life into our wills, and affections, & bodily members to practise what we know. The Hypocrites light of knowledge, is like the candle light, which quickens nothing: the Saints light of saving Knowledge, is like the Sun-light, which quickens herbs, trees, plants: our light of natural reason, Philosophy, Policy, cannot so quicken us, and make us so lively and vigorous to good duties, as this light of the saving Knowledge of Christ, Eph. 4.20, 21, 22. Let us show forth the virtues of Christ our light in us, Eph. 5.8. 1. Pet. 2.9. A man may have a wonderful light of Knowledge in the lantern of his brain, and yet his heart, will, and affections lie as dead as stones from desire or endeavour to embrace or practise the good he knows, and have no virtue from Christ, to live, walk and fructify.  
This is for comfort to such, as though they cannot feel Christ in them, nor faith possessing Christ; as long as Christ shows himself to be within by such virtues exercised in them, they may know themselves to be in the faith, and that Christ by faith is in them, 2. Cor. 13.5. For as many have Satan in them, that do not know or feel, or believe Satan to be in them: So many have Christ, etc. and as many entertain Satan in them, by receiving his lying Gospel, and promises of wealth, peace, comfort by sinning, and his temptations and persuasions to sin: So we receive Christ when we believe and receive his persuasions, and temptations to good duties, and suffer the words of exhortation, and believe his promises, and gladly embrace his word. Therefore such as so did, were baptised into Christ for seal and assurance that Christ was in them, Acts 2.41. 2. john verse 9 See john 14.23. If any man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. Adam, and Eve, and judas received Satan into them, when they received his counsels and temptations, and suffered themselves to be swayed thereby; So contrarily we receive Christ. If when we give place to wrath, 
Eph. 4.26 27.  we give place to the Devil, counselling and exciting us thereto; then contrarily we give place to Christ and receive him into our hearts, when we receive his Gospel of peace, counselling, and commanding us peace, and love, by reasons from the Gospel, that is, from his love and peace towards us. Every one that harbours willingly in his heart any known sin, and sinful suggestion of Satan, he entertains Satan; the malicious man hath a furious Devil, the wanton a voluptuous Devil. So he that regards no sin in his heart, but casts it out, Christ persuading him thereto by his Gospel, and not the Law alone enforcing him by terrors; He that turns from sin upon such suggestions, promises, persuasions, as Christ makes to him, he receives Christ by faith first.  
Use. And Faith believing and receiving Christ for Prophet and only Rabbi, to be his Disciple, and as the only Way and Truth, it goeth before Repentance, which is nothing else but a walking in Christ, as we first received him by faith; showing forth the virtues of Christ, and the life of Christ to walk as he hath walked. For Repentance is the life and virtue of Christ received as our way, Truth, and Life, and made all our Wisdom, Righteousness, Sanctification, and Redemption, and our light of life. What is Repentance but living and walking in Christ? For out of Christ every motion is to death, ●nd hell; and can a man walk in Christ, before he have Christ by faith in his heart, Coloss. 2.6. As ye have received Christ jesus the Lord, so walk in him.  
Thus we see that all saving good things, are saving virtues in and from Christ. Now how, and by what means, do we receive and draw these virtues from Christ, or enjoy them in him?  
Ans. This is only by faith of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by Faith receiving or going to Christ's person, pitching on him alone as revealed and offered in the Gospel.  

By Faith of him.  Doct. Faith in Christ's person, Name, is the only means of receiving all saving virtues from Christ. Rom. 3.22. Act. 3.16. When we believe the Gospel and glad tidings offering us Christ's person with all his benefits and virtues, and behold him to be such a one towards us, as the Gospel reveals and offers him to us, that is, as 1. Cor. 1.30. our Wisdom, Righteousness, Sanctification, and Redemption, our King, Priest, and Prophet; then is he indeed become such a one towards us, and we are made such in him, 2. Cor. 3.18. Beholding as in a looking glass, viz. the Gospel, the glory of the Lord, with open face, we are changed from glory to glory; For in the Gospel, God sets forth Christ before our eyes, Rom. 3.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Mercy-seat was exalted and lifted up before the eyes of the people, that all may look up to him as the only Propitiation through faith in his blood, and so find mercy and peace with God. Faith looks up to this Propitiation or Mercy seat, and to this brazen Serpent thus lifted up in the preaching of the Gospel, and so finds healing virtue. It directs our thoughts and desires to Christ in the sense of all sin and misery, as offered in the Gospel for cure, and so receives remedy. Isay 45.22. Look unto me and ye shall be saved, all the ends of the earth, etc. Look not unto lying vanities.  

Gal. 3.1.  O foolish Galathians, who hath bewitched your eyes, that is, corrupted your minds and judgements, and drawn away your thoughts and desires from Christ, that ye should not look up to him, who by the Gospel is so clearly manifested and described before your eyes: that ye should not obey the Truth, believing Christ to be such a one to you, as the Gospel offers him to you; but look a squint to circumcision and works, and other means of salvation. Believing the Word of the Gospel, offering us Christ, and embracing the same gladly, we receive Christ's Person and all that is his, and enjoy them by this only means as fully as any creature can enjoy any natural good, by any natural means, as trees enjoy the earth and sap of it by their roots, so by faith in the Gospel we enjoy Christ's person, and all the sap of the Spirit of Life in him, Coloss. 2.6, 7. As the members enjoy the Life and Spirits of the Head, by the bond and union of the nerves and arteries: So we the members of Christ by this Faith, receive the spirit of life from Christ our Head, Rom. 8.2. with Gal. 3.2, 5, 14. As meat is received and enjoyed by eating, light by looking on it; So is Christ by Faith. By Faith in the Gospel, and promises we know Christ, we taste him, and feed on him. 1. Pet. 2.3. We are rooted in him, built on him, Col. 2.6. united to him. By it we receive his Person, and are begotten by him into his Nature and life, joh. 1.12, 13. By Faith we go to his Person and receive life, joh. 5.40. Ye will not come unto me, that ye might have life; and we are made living stones by coming to him this living Stone, 1. Pet. 2.4. By this Faith we are built on him as on a Rock, and the gates of Hell cannot prevail against us, Math. 16. By Faith we walk in him, Col. 2.6. We eat his body, and drink his blood, that is, we enjoy all the Divine virtues of his Godhead, and the merits of his Person in all his sufferings, and that fullness of the Godhead as dwelling in him bodily, that he is Emanuel God with us, and we are filled with all fullness of God, and all this only by believing the Gospel, that there is no faculty or virtue of soul or body, of man or any creature that can enjoy any natural good belonging to it, more fully and surely, than we may enjoy Christ, and his Person, life, merits, virtues by Faith in the Gospel only and the promises. Hereby we know him, we taste him, we are rooted in him, built on him, united to him, married to him. Such is the necessity and virtue of Faith in the Gospel, that by it, the Son is ours, we have and possess him for our own, even his Person as our Husband, and his unsearchable riches. See 1. joh. 5.9, 10, 11, 12, 13.  
Use. Would we then enjoy Christ, and his benefits? there is no means but his Word, and Gospel embraced by Faith; and this means is infallible, and all-sufficient by God's ordinance. Therefore care to get nothing, but Faith in the Gospel, that the word of Christ may dwell plenteously in us, and then Christ himself, with all his riches, and saving benefits are in us, Colos. 3.16. We need not take thought, who shall ascend up to heaven, or who shall descend into the deep: if the word be near us in our mouth, and in our Heart, than Christ descending, and ascending, both abased, and exalted, crucified, and glorified, and all-sufficient to Salvation is ours, and in us, as Rom. 10.4, 6, 7, 10. Say not, what may I do to obtain eternal life, and as john 6.29. to work the works of God, to serve him, that we may earn the bread of life; This is all the work that God requires, and means of obtaining all saving good, to believe in him, whom he hath sent, first from Heaven to Earth by incarnation, & now to all of us, by the preaching of the Gospel, Act. 3.26. Eph. 2.17. & Eph. 3.6. receiving the promise of Christ by the Gospel, we are made one body with him, and the whole Church, and inheritors of all the same saving good: Christ hath ordained, and Sanctified this means only, and infallibly to convey himself into us, his spirit, life, righteousness, merits, and not the Law, or any works, or merits of man, or any creature, Gal. 3.2, 3, 4. Obey Christ the Son, john 3. vlt. Stumble not at his word, 1. Pet. 2.8. be not offended at it, joh. 6 60, 61, 67, 68, 69. hear Christ, Matth. 17.5. this great Prophet, Act. 3.22, 23. and he will give the holy Ghost to them that obey him, Acts 5.32. The rejecting of the Word, is the rejecting of Christ, the receiving of it, and his Ministers, is the receiving of Christ. john 14.21, and 13.20. 2. Thessa. 1.10.  
Use. Abandon Transubstantiation, Crucifixes, Relics, Oralem manducationem: for by none of all these do we enjoy Christ: which Idols, the Devil taking away the Word, and Gospel, hath substituted in the room to hold Christ by sense, and not by Faith. Admit we could receive Christ by sense, yea, and fill all our senses with him; yet our souls could never be saved by him, nor enjoy his saving merits, and virtues, which can never come into the heart but by Faith, and the riches of the full assurance of understanding, in comprehending the mystery of God the Father, and of Christ, which made Paul's preaching so full of agony and difficulty, Colos. 2.1, 2. which needed not if it were sufficient to salvation, to communicate Christ to the senses internal, or external. But Christ is enjoyed of the soul unto salvation, only of true believers through Faith, Ephes. 3.17. who often have least feeling and fruition of him by sense, and he is often most tasted of Hypocrites by sense, and felt by outward comforts, who lest enjoy him in their hearts by Faith of the Gospel, and promises to salvation. It was an easy thing, for Paul to give a taste of Christ to the senses, but it was his agony as he saith, Colos. 2.1. and his childbearing pains to form Christ aright in their hearts, as Gal. 4.19. and so to give their hearts sound and saving comfort indeed, Colos. 2.2.  
Having showed that all saving good things in us, are saving virtues, in, and from Christ, and how, and by what means we receive & draw these virtues from Christ, or enjoy them in him. Now in the third place, we come to consider these saving virtues in particular, whereof here are two specified, the most saving, which respect God as their object, and the state of justification before God, & not so much our estate of sanctification before men, and these are two, first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a confident access to God, or rather a Manuduction, with confidence to God, secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness of open face with liberty of speech, for so much doth the signification of the word import, as may appear, 2. Cor. 3.12, 13. and as shall further appear in a larger unfolding of the text in the next Sermon.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word imports two things, first access to God, secondly the manner, by leading, or Manuduction, whereof I will speak in the next Sermon.  
This the privilege of God's Saints and people, they have near access unto God, and into God by Faith; not only to behold, and contemplate of God a fare off, but their hearts & souls draw near to that light which none can attain unto, 
1 Tim. 6.16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only to believe God, or believe that there is a God, but by this faith to enter into God, to dwell in the secret of the most High, 
Psal. 90.1.  and to abide under the shadow of the Almighty, to lodge in his bosom, and hide ourselves with him, and under the shadow of his wings, 
Psal. 63.  to dwell in God, and God in us, 
1. john 3.  that he keeps us as the apple of his eye, 
Psal. 17. Mat. 23.37.  and he gathers us as the Hen doth her chickens under her wings. He bears us as his Lambs in his bosom; the Name of the Lord is a strong tower, 
Pro. 18.10.  the righteous run to it, and into it, and are exalted: there is intimate communion between God and us in our hearts, and souls. For in Christ his nature is fatherly to us, not a consuming fire, as to wicked men, and unregenerate: He is the natural element of a regenerate heart, and soul, wherein it life's, moves, and works all its works in God, john 3.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every parent gives free access to its birth to come to it, and to hide its self in its bosom: how much more God the Father of mercies? This is our privilege by the Gospel. In the old Testament, none could so much as see God and live; no man could warrant his heart to go unto God.  
Use. Make this thy only refuge in all dangers, and troubles, having such a Father to fly unto. Hos. 14.3. Ashur shall not save us, neither will we ride upon horses, neither will we say any more to the works of our hands, Ye are our gods: for in thee the fatherless findeth mercy. Thus saith every true believing, & repentant soul, and this is the work of Faith and of true Repentance: If we can call God Father, we have free access to him, and into his bosom, and under his arms we may hide ourselves with him.  
Use. This is our happiness that we are not Orphans, but we have an everliving Father to fly and to run unto, and to hide ourselves with him from all sins, temptations, dangers, troubles, enemies. We need not fly from God, but unto God from all evils, even our sins to him, whom by sin we have offended, 1. Sam. 12.19, 20, 21, 22. Count this thy only happiness, and rejoice in it.  
Use. How great is their misery that want this; If God be shut up against us, all creatures are shut up: we are as Cain, runagates upon the face of the earth. If we have no access to God, whither shall we fly from his presence, who is present in all places? All our sins, and all evils, and miseries find us out, wheresoever we hide us, if we have not him our Sanctuary, and inward Holy place to hide us, as his secret ones, to abide under the protection of the Almighty. We have in God alone, a secret hiding place, and Sanctuary to retire ourselves unto, where no devil's sins, enemies, crosses, though they make hue and cry, and fierce pursuit after us, as bloodhoundes, may be able to find us. God hath such a secret bosom, and hiding place for his children, such a refuge and Sanctuary, whither Christ himself is entered, Heb. 6.18, 19, 20. even jesus our forerunner, and is now safe above the reach of all devils, and men, and hath raised us up together, and made us sit together with him, in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most High, Heavenly places of refuge; our life is hid with Christ in God our Father, and neither famine, peril, sword, 
Rom. 8.35.39.  can separate us from the love of God, in Christ jesus.  
Use. This is for our great comfort, in all distresses, dangers, miseries, when all creatures are shut up against us, and all ways, and means of redemption, escape, and deliverance from enemies, and evils, if we have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb. 10.20.  this new and living way made for us, we are safe; and contrary, if all creatures opened their bosom to entertain us, and the world love us, as her own, and foster us: though nature should command all her children, and forces, to aid, and entertain us, so that we could make our nests in the stars: yet if God be against us, he will pluck us thence, he will hunt us with bloodhounds, and draw us out with fishing hooks. Therefore repair to God, and prepare thy place of refuge with him, against the evil day, acquaint thy self with his bosom, and secret love daily, that it may be thy present help in time of trouble, and open to thee, and not locked and shut up in time of danger. Psal. 42, He is my present help, and my God.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; In whom, that is, in Christ we have this access, and entrance to God, and Faith gives it, and works it for us, not in ourselves, our works, merits, righteousness, o● by the mediation of any Saint, or Angel: No creature can make way for us to God, but Christ his Son Rom. 5.2. 1. Pet. 3.18. Who died for sinners, the just for the unjust, that he might bring us to God. john 14.6. I am the Way, the Truth, and the Life: no man cometh to the Father, but by me. No way to God, but Christ, no entrance to him, but by his Son. By Satan, and Adam, we were led out of the way, banished, and separated from God, the devil teaching, and leading us a false way, how we should come to be Gods, knowing good and evil, and so lead us in the way of perdition, from God: this he did by lies, and falsehood, deceiving us, and so killing us, and every sin, like Satan, its parent, doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 draw us out of the way from God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entice us with promises of false comforts, profits, glory, and so kill us. jam. 1.13, 14. Rom. 7 11. Now Christ, contrary to Satan, and to all sin, as a Prophet he teacheth us the right way, and as a great high Priest of good things to come, 
Heb. 9.11.  and such as are truly good, and not only having the shadows of good things, he gives us true good things, by the word of truth, which is the Gospel, Heb. 9.11. with 10. 1. john 1.17. This Law of shadows was given by Moses, but Grace and Truth, comes by jesus Christ: and whereas Satan, and sin, kill by deceit, and reign over us by death; Christ as King, and Lord of life, quickens us. No man in sin and Satan, could so much as see God, and live: but now Christ, is both our way to God, a● our Prophet, the Truth of all shadows, and ceremonies of the Law, as true Priest, by whom we go to God, and as King, and Lord of life, we live by him. He is our light, as Prophet, to show us the way; he is our Priest, to make the way to God; he is our King, to make us live in God's sight, that we may not cry, as Hos. 14. He shall revive us, and we shall live in his sight. This is our confident access to God, without fear, that the sight, and presence of God, shall not kill us. All the works, righteousness, and mediation of men and Angels, cannot make way for us to God, but only Christ his Son: He is the only way, and entrance to God.  
Reason. For God's love, mercy, face, presence, are shut up from us, and infinitely removed from sinners: yea, such is the contrariety of man's corrupt nature, to Gods infinite, pure, and holy nature, that it infinitely separates, and remooues him from God, 
Luk. 16.26.  by such a phasma, or gulf, that only by such a person, and high Priest, as is infinitely holy separate from sinners, 
Heb. 7.22  and higher than the Heavens, can this gulf be filled up, to make way to God. Therefore Christ first descended into the bottom of our hell, 
Eph. 4.9.10  and misery, and from thence ascended, 
Heb. 2.9.10.  fare above all things, that he might be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring many children unto Glory, Heb. 2.  
For be we never so near God, in place, Church, ordinances, yea, and have God in our mouths, and could eat his real flesh; yet our hearts, and natures, are infinitely removed, and separated from God, without Christ the Son of his bosom bring us to him, and he is Emanuel God with us, so that now, 
Rom. 8.39  neither height, nor depth, can separate us, the Son of God, the second person, having brought us so near to God. For no evil is so great a means of separating us from God, as Christ is good, and a means to bring us to God, the chief good. No evil of sin, or punishment so contrary, or remote from God, as Christ is near to God, equal with God, and one with God, and pleaseth God, more than all sins can displease him, Matth. 3. vlt. My beloved Son in whom I am well pleased. 
Mat. 3.17. john 1.18.  john 1. The only begotten Son, which is in the bosom of the Father, he unfolds God to us, and makes us nearer, and dearer to God: then sin which comes out of the bosom of the devil, can make us hateful, and detestable to God, and this only Christ can do. To bring two such contrary natures together, as light, and darkness, God's infinite pure nature, and our fleshly corrupt nature, must needs be by an infinite means, of infinite merit, and virtue, God, and sin are so contrary.  
Therefore count all as dung, for Christ, to bring thee to God. Our wit, wealth, beauty, learning, righteousness, goodness, may make way for us to men, and Kings privie-chambers, and to men's Thrones, and Courts, Rom. 4.1. But considered with our sins, they are dung to God, and he casts us, and all ours as dung out of doors, see Phil. 3.7.8.  
Hereby we see the difference between Philosophy, the glass of the creatures, the Law of God, and the glass of the Gospel. 2. Cor. 3.18. In the Law, and in Philosophy this question is much moved, and entreated of, what the chief good, and happiness of man is, and how it may be attained: but only Faith in the glass of the Gospel, resolves it fully. To see the face of God which is our life, and happiness, to behold the Father of glory, and to attain to this chief good, and by what way, and means to compass him, 
Rom. 16.25. Ephes. 3.5.  is the mystery hid from the foundation of the world. The creatures all cry, and profess they are not the chief good, but point at God their Creator, and direct us to him. The Law more clearly shows God to be the chief good; but how we should attain unto him it shows not, but but by a way impossible for flesh to go, Rom. 8.2. But the Gospel doth more fully reveal God, as man's chief good, and shows Christ to be the only way, and means of coming to him. Nature and Philosophy, and all wit of man, is dim, and weak in seeing, and apprehending God the chief good; but it's stark blind to discern the way, and means, whereby man, especially a sinner may come unto God; This is that hid wisdom, 
1. Cor. 2.7.9.  which God determined before the worlds to our glory, which neither eye hath seen, nor ear hath heard, nor ever entered into the heart of man, or Angel to conceive, how once falling from God by sin, they should ever be able to recover God again, and come into favour, and fellowship with him. For there is no way in nature, as by creation to God; all way is hedged and stopped up by sin. All natural good things, have a natural way prepared by creation, whereby to be attained; but there is no way to attain to that supernatural chief good; it's a light which cannot be attained unto. 1. Tim. 6.16.  
The way is now prepared by grace, that is Christ, the Son sent from Heaven, 
joh. 17.3.  not borne by nature, as a natural way, but sent from above as a Ladder reached up to Heaven, 
Gen. 28.12  God's salvation which he prepared before the face of all people. 
Luk. 2.31.  Luke 2.31.  
Question. How is it then that we are said, to prepare the way, Matth. 3.3.  
Answer. Our preparation is for Christ, who is the way; It's not a way made by us to God, but a fitting of ourselves for Christ, who is the way, and that is as much as in us lieth, removing the things that hinder us, that is our sins by repentance, and by faith receiving Christ. Not that repentance and Faith are our way, or any means to attain God our chief good, but as preparations & qualifications for Christ, who is the only way and means of obtaining God. For faith of itself and Repentance, do not justify us, or commend us to God, but dispose us for Christ to enjoy, use and improve him, in whom we walk as in the way to God, and eternal life and happiness. Faith and Repentance, and al● good works are not worth a rush, nor have any virtue to bring us to God, but as they are from Christ, and do use & improve Christ. By faith we receive and choose Christ as the only way to God, forsaking all other ways, and means, and by repentance we walk in Christ as in the way to God. Col. 2.6. As ye have received Christ jesus the Lord, so walk in him: so that neither Faith nor repentance are the way, but Christ. Therefore as ye have received Christ by faith, as the way, so walk in this way by Repentance; that is, forsaking all sin and all means of safety and lying vanities, make use of Christ jesus only for all saving good, Who is made unto us of the Father, Wisdom, Righteousness, Sanctification, Redemption, 1. Cor. 1.30. For Faith, Repentance and all the works in the world without Christ cannot bring us to God, and are of no worth with God, but as they make use and improovement of Christ.  
Use. Let us therefore care for nothing, but to get Christ, and let Christ be the End of our Faith and Works, All our gain and advantage in life and death, 
Phil. 1.21.  and then let Christ alone for bringing us to life, heaven and happiness. Let us by Faith make way for Christ, to come into our hearts, to be our Prophet, Priest, King, Shepherd, that we may receive him, offering himself; and then he will make way for us to God, to heaven and eternal happiness; Let us as sheep that go astray daily, by Repentance Convert and return to Christ the Shepherd of our souls, 1. Pet. 3. vlt.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Access with confidence, or a confident access, not such as was under the Law with fear and trembling, where the sight was so terrible, that Moses said, I fear and quake. See Heb. 12.12, 13. with verse 18, 19, 20.  
We come not before God as Devils and Malefactors drawn into God's presence, as before the judge with fear and trembling, to be arraigned unwillingly, enforced by conscience, nor yet as uncertain beggars that rove and wander up and down for help, and knock at every door, and so go to God's door, but know not what entertainment they shall have there. But we have good assurance, and good security, and go confidently in expectation of finding good entertainment with God, Heb. 12.12, 13. Lift up your weak hands, and strengthen your feeble knees and make straight steps to your feet, lest that which is halting be turned out of the way, etc. As if he had said; There is great danger and fear, we be turned clean out of the way, if we go not confidently in the way. Prou. 18.10. The name of the Lord is a strong tower, the righteous runneth to it, and is exalted. Running implies confidence, Psal. 33.6. They shall run to him, and their faces shall not be ashamed, etc.  
Use. This the property and virtue of this true Faith in Christ the Son of God our Mediator, whereby we must prove and try it, and difference it from all faith in all creatures, and all means out of Christ, and all that affiance that man can have in any natural worldly helps, that this Faith in Christ, steels the heart, and strengthens it with invincible confidence, more than any faith in any religion or any creature in the world. It breeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a confident glorying and boasting. 
Heb. 3.  2. Chron. 20.20. Trust in the Lord and ye shall be assured, 
Rom. 5.2.  that is, your hearts shall be confident and free from those fears, scruples, auxieties, whereby carnal men that trust in earthly things, 
Luk. 12.29.  hang in suspense like Meteors in the air, wasting themselves and their lives, with continual cares, fears, and griefs, and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as jam. 1.6, 7, 8. running from one help to another, and are never secure, Psal. 27.14. Be strong and he shall strengthen your heart, that is, seek all your strength and safety by faith in God, and not in earthly things, and God shall strengthen your hearts with confidence. No faith breeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but this, Luke 1.4. that is full certainty, and Act. 2.36. Phil. 3.1. All other refuges that men fly unto, are with doubting, anxiety, and some distrust whether our works, or mediation of Saints or Angels, or any creature, because both the refuges themselves are not sure, nor cannot promise certain & infallible help, and therefore can give no full security to the mind; but God is a most sure invincible and impregnable defence and strong tower, and therefore the righteous run to it with full confidence: or secondly, the means, that men use to attain thereto may fail them, and therefore they use them not without care, fear, anxiety; but Christ is a most sure and infallible means to bring us to God, and cannot fail, and therefore this Faith in him breeds that confidence, That as God is a sure strong and undoubted defence, that no man can make question: So is Christ his Son like him, as sure a Mean and Mediator to come to him, and to obtain him.  
But of this virtue of Faith, and how it's increased and confirmed in Christ the object, shall appear more in the next Sermon.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, boldness of face and freedom of speech. Of all the virtues of Christ, which he dwelling in our hearts, exerciseth in us, 
Psal. 3.3.  this is one of the chief, that he is the lifter up of our heads, and exalts our faces before God, and gives us free liberty of speech to plead with God, that we poor sinners, dust and ashes may plead and parley with God, and stand upon interrogatories with him, 1. Pet. 3.21. The interrogatory which a good conscience makes to God. For the conscience being acquitted from the guilt of sin, by the sprinkling of the blood of Christ, is made bold to question with God, and to ask him what he hath more to lay to our charge: What more full and perfect satisfaction his justice can require, than what Christ hath already made. Isa. 1.18. Come let us reason together. 2. Cor. 7.11. We can make our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and clear ourselves before God, for whatsoever can be laid to our charge; and cry Abba Father, and pour out our hearts before him in all our afflictions, and bemoan ourselves to God, and all our wrongs, crosses, indignities. For Christ having stopped the mouth of the Law, and of all iniquity, and of our crying sins, which stopped our mouths, as Rom. 3.19. Psal. 107.42. thereby opens our mouth to God. David upon the guilt of murder and adultery had his mouth stopped, and gagged, and every man by the Law and spirit of bondage, hath his mouth sealed up: let Christ's spirit open it, by the sprinkling and washing of the blood of Christ, applied by faith, and then upon experience of God's free saving grace and mercy, pardoning and healing the guilt of his sin, his mouth was opened, that his lips might set forth the praise of this his saving grace, love & mercy.  
Christ is the Lion of the tribe of juda, and courage with God is his natural peculiar virtue, and which he dwelling in our hearts exerciseth in us, and especially as he is now risen from the dead, and sits at the right hand of God, making intercession for us. For whatsoever Christ is in Heaven, or doth for us there, he is the same in our hearts, and the virtue and influence of it descends into us, and raiseth us up together, 
Eph. 2.6.  and makes us sit together with him in the heavenly places; 
Eph. 3.17.  and Christ dwells in us virtually, as he doth in heaven, yea Christ risen from the dead and making intercession for us in heaven, and living there for us, is the same Christ in our hearts, and in the temple of our souls, and consciences, as he is in heaven, the same person, exercising the same office and virtues in the inner holy place of our consciences before God, whereinto he is entered by his blood, and hath made way for himself to reign in us, as King of Salem & Prince of Peace, as he doth in heaven for us. For God is in the Sanctuary of our consciences, being purged by the blood of his Son, as he is in heaven his holy place, our souls being made and framed like to heaven to be God's House and Temple. The Fabric of the jewish Temple, was not only a type of heaven, but of our souls the Temples of God, and therefore Christ is our High Priest and doth his office o● Priesthood as well in our souls as in heaven, and as A Minister of the true Tabernacle which God pitch and not man. 
Heb. 8.2.   
As by his blood he entered as by a new and living way, 
Heb. 10.20  into the Sanctuary o● heaven, so doth he enter into our consciences: and a● he makes intercession, an● speaks for us in heaven, 〈◊〉 doth he in our heart's wit● that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1. Pet 3.21.  the Interrogatory which a good conscience makes to God by th● Resurrection of jesus Chri●● from the dead, or Christ r●sen up in it, with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Spirit which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes request for the Saints. 
Rom. 8.26.  Christ was arraigned, accused, condemned for our sins, and he satisfied and answered for all, that we also in him might answer for ourselves.  
Use. Highly prise this benefit. We that could not answer God, for one of a thousand, now can answer all inditements and objections by Christ. We that could not abide the least trial, nor endure the least search, can now abide the most severe judgement and most exquisite trial, being found in Christ, 
Phil. 3.9.  not having our own righteousness, but his righteousness. Else, if thou straight mark what is done amiss, who is able to abide it? Psal. 130.3.  
Let us prove ourselves how Christ is in us. How doth he open our mouths to God? If Christ be within, in the heart, he opens the mouth, as a Priest to God. What new opening of thy mouth, before seale● and stopped up by th● Law? The guilt of sin makes speechless & dumb as Zachary. Infidelity make dumb; but as soon as by faith we receive Christ into our hearts, he opens ou● mouths to pray, whic● before we could never do Christ gives a new mouth and tongue, not only t● speak to men, but to God not only to plead our evil righteousness in th● courts of men, but in God courts, and to stand vpo● interrogatories with him Rom. 4.1. If Abraham be justified by works, he hath to glory, but not with God; He may stand and plead his righteousness boldly, in men's courts, but not in Gods. But we can plead in heaven, and make our Appeal to the Throne of Grace, and there make our Apology, 
Hos. 14.2.  and Take to us words, and say, Receive us graciously, so will we render the calves of our lips.  
Ye are careful saith Paul, 2. Cor. 13.3. To prove and try your Ministers, ye will have experience of Christ speaking in me; It's well, 
2. Cor. 13 3.5.  but withal prove yourselves whether Christ be in you. Know that the same Christ, and so his spirit that speaks in me, and opens my mouth to speak from God to you, enters into your hearts, and opens your mouths freely to speak to God. Hereby we may know if we hear the word savingly, and receive Christ by Faith. Therefore not only prove and try your Ministers, whether Christ speak and preach in them, but also try yourselves whether ye be in the Faith, and receive Christ, to speak to God in prayer, else ye are not fit nor able to judge whether Christ speak in me. Such a spirit of liberty and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as opens the Minister's mouth to speak from Christ to the people, such a spirit enters into the people and Church by Faith, in the word heard, and opens the mouths of the people to pray. Prayer is a common gift of every member of the Church. Every one must call on the Name of the Lord that will be saved, 
See Rom. 10.13, 14, 15.  though every one must not preach. First, the Minister's mouth must be opened to preach, before the people's mouths can be opened to pray. To put down a preaching Ministry under colour of setting up a praying Ministry is by sinful Hypocrisy, to put down both; and to devour not only widow's houses, but the house of God under colour of long prayer, as the Pharisees than did, and Papists now do.   
EPHES. 3.12. 
In whom we have boldness and access, with confidence by the faith of him.  
THere are two principal radical and fundamental graces in a Christian heart and inward man, viz. Faith and Repentance, Hebrews 6.2. Repentance from dead Works, and Faith towards God. These two roots show themselves by fruits in life and conversation. Repentance shows itself in hating and flying sin, and in using all means of abstaining from sin and vanities. Faith shows itself in motions and employments towards God, which are chiefly these two.  
1. Our Access to God by Manuduction, as led by Christ, which makes us confident in going to God, because we are led, and go not of ourselves. As with all care and fear, we fly all sin by repentance; so we must boldly and confidently go to God, being led by Christ taking us by the hand.  
2. The second motion or employment, is freedom of speech.  
The first is of the inner man, the second of the outward man.  
The work and employment of Faith in the soul called that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which we most serve, honour and attend on God, as joh. 6.29. Heb. 6.10. 1. Thess. 1.3. stands in these things here set down in this verse. 1. We take Christ our Mediator by the hand, and lay hold on him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, that faith which lays hold on his Person. 2. Having him by the hand, and led by him to God, we have access to God, & go to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. We go with boldness and confidence being so led, and having such a guide, as the second Person in Trinity, the Son of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4. Being come to God in this confidence, led by Christ, we open our minds, and hearts, and speak to him freely with open face without fear or shame. Of these in their order.  
1. Faith lays hold on Christ's Person, and takes him by the hand in all motions to God, and in all things wherein we have to do with God. We must have nothing to do with God, without Christ our Mediator. As the jews had no dealings with God, no access to him, but by the high Priest taken from among men, 
Heb. 5.1.  and ordained for men in all things appertaining to God; Therefore they first went to the high Priest, before they went to God. So we must first go to Christ, before we go to God, john 14.6. Heb. 7.25. The soul cannot think of going to God, but it thinks of laying hold of somewhat, by which to be emboldened to go unto God, to find acceptance with him. Therefore it saith to itself; 
Mich. 6.6, 7, 8.  Wherewith shall I come before the Lord, and bow myself before the high God? who, or what shall warrant me, a worm, dust and ashes, to go to so high and a great God? Reason and flesh saith 10005. of rams, and ten thousand and five rivers of oil, and some great thing answerable to so great a God. No man can apprehend the Highness and Greatness of God above himself, and think of going to him, but he must also think of what he must bring to God.  
But Faith, as it only sees aright the height and greatness of the most High God, and the face of tha Father of glory, in the glass of the Gospel, wherein also he hath revealed and offered us a Mediator, answerable to himself, and to his glory: so faith only answers this question, and resolves the soul, saying, He hath showed thee O man, what is good, and what the Lord requires of thee; There is nothing great, and good enough for God, but Christ his Son: He is infinitely abased, if any thing never so great, or good, be thought fit to present to God, or to warrant us to go to him, but only Christ his Son. Especially we think too basely of his Majesty and Glory, if we conceive that the same offended by sin, and dishonoured, can be satisfied by any creature, but by his only Son, the second person in Trinity, and shall we think to give the fruit of our body, for the sin of our soul! No, it's only the fruit of the Virgin's womb, that Branch, and Offspring of David, the only begotten Son of God.  
Now Faith, first lays hold on the humane nature of Christ, as a handle fit for man's nature, to lay sure hold on: and as the hand of the Son of God, fit for us to grapple, or grasp, and embrace as our own flesh. For it cannot lay hold on the Godhead; its fire consuming; in the manhood it embraceth the Godhead, dwelling in it bodily. Colos. 2.9. As he that holds a Lantern by the handle, receives, and holds also the light thit is in the Lantern: So he that by Faith lays hold on Christ's flesh, and body, as the Lantern, lays hold on Christ the second Person, and the fullness of the Godhead, and he is Emanuel God with him. 
Matth. 1.   
Use. In going to God, some lay hold on their works, as the Pharisie, Luke 18. some on Saints and Angels, as the Papists: let us only lay hold on Christ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2. Heb. 2, etc. 12.2.  having hold on Christ, he goes before, and leads, and we follow him, as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and our forerunner, Heb. 6.18, 19, 20. 1. Pet. 2.25. We were as sheep that went astray, following our lusts, but now are returned to the Shepherd of our souls, that he may lead us to God. It's nothing, what sins we turn from, if we turn not to Christ, to lead us to God, the chief good; it's nothing, what evils we avoid, if we go not straight to God, and make strait steps to our feet. This leading by the hand, is opposed as a Medium, or middle virtue, or motion, to two extremes.  
First desperation, whereby Devils, and wicked Men fly from God, and come not to him, but as drawn, and compelled, and that with horror, and hatred of God.  
Secondly, presumption of proud, and blind justiciaries, that go to God of themselves, as the Pharisie, Luke 18. not led by the hand of a Mediator, but trusting to themselves. As Satan leads all wicked men's souls to Hell, so Christ leads the souls of all Saints to God. That is called the Spirit of the world, which sways the whole world, Ephes. 2.2. this the Spirit of Christ, swaying all his body, and members.  
He only leads us, because he only remooues whatsoever makes us unworthy, or unfit to come, or fears, and discourageth us to come unto God, and gives us whatsoever makes us acceptable, as his Person, merits, sacrifice, etc.  
He came down from the bosom of the Father, to bring us thither, and was made flesh for this end, that by the hand of his flesh, we might lay hold on him crucified, and risen again, and so be drawn by him to God. He is that ladder of ascension to God. john 3.13.  
Use. Shall we not then go to Christ, who is come down from Heaven to us, and suffer ourselves to be led by him, and drawn from the world, but follow our reason, and lusts, pursuing earthly vanities? shall we be still as sheep that stray, and not come to the Shepherd of our souls, that he may lead us to God, who hath died for us, to make way for us, by his blood to God, and is risen from the dead, for this end, to be our Shepherd, and is gone the way before us? To us hath God raised up his Son jesus, 
Act. 3. vers. last.  and sent him to bless us, in turning every one of us from our iniquities, Acts 3. vlt. He is raised up to us of God, and given us to be a Prince, and a Saviour, to give repentance to Israel, and forgiveness of Sins. Acts 5.31.  
The woeful condition of such as are without Christ, they are without hope, and without God in the world, Ephes. 2. and without all hope, of ever coming to God. He that obeyeth not the Son, to follow him, and to be led, and guided by him, shall not see life, 
joh. 3.36.  but the wrath of God abideth on him; but he that believeth in the Son, to follow him as his Shepherd, and his voice, and doctrine, as john 10. hath everlasting life. My sheep hear my voice, and I know them, and I give unto them eternal life. see 2. Thes. 1.8, 9, 10. Because they obeyed not the Gospel of our Lord jesus Christ, to be led, and guided by him, the Prince of their salvation, but followed their own reason, and lusts, and senses, etc.  

3. john 14.6.  Therefore commit thyself to Christ, to be thy guide, to walk by him as the way, to be counselled, and led by him as the truth, and quickened, and strengthened by him as the life; and never doubt, but he will bring thee to God safely, and thou shalt never miscarry. He will bring thee into his rest, and where God dwells, and present thee before his face, and perfectly save thee. Heb. 7.25. Thou shalt never perish by any sins, lusts, temptations, crosses, miseries; for Christ hath made the way safe through all these, and lead the way by sins, temptations, death, to make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living way, 
Heb. 10.20 1. Pet. 2.24  bearing all our sins in his body on the Tree, who in that he suffered, & was tempted, he is able to secure them that are tempted. Therefore only commit thy mind, and heart, to be guided by him, trusting to him as thy Prophet to counsel thee, and call none Rabbi but him: thy only Priest, to lead thee to God, & king to defend and to quicken thee. Renounce thy reason, wit, learning, lusts, and all creatures, trusting to Christ thy Shepherd only, to bring thee out of Egypt, of Satan's bondage, and darkness, and to lead thee through the wilderness of this world. For only the Son that came from God his bosom, can bring us to God, commit thy way unto the Lord, and thy thoughts shall be directed.  
He as the Shepherd of of thy soul, 
2. Tim. 4.18.  will keep thee from every evil work, nor suffer Satan, or lust, or the world, to withdraw thee from God. 
Isa. 30.21.  When thou turnest to the right hand, or to the left, thou shalt hear a voice behind thee, saying, This is the way, walk in it. 
Psal. 23.  He is thy shepherd, and he will convert thy soul, when it goes astray: 
2. Tim. 3.16.  He will make us wise to salvation, against the deceits of sin, and sinful vanities; He that follows him shall not walk in darkness, but shall have the light of life.  
Say not in thy heart, 
Rom. 10.6, 7.  who shall ascend to Heaven, or who shall descend into the deep to go to God For Christ is come from above to bring us to God, and he is descended into the lowest deeps, to draw us out from thence to God, so that neither height, 
Rom. 8.39.  nor depth, can separate us from God. Bee God never so high above us, and we sunk never so low in hell, and misery below him, even to the bottom of hell; Christ is come from above, to carry us up above, and he is descended into the lowest depths of misery, to fetch and draw forth the most miserable, to exalt them to Heaven, and to bring them to God. Therefore neither famine, peril, sword, 
Vers. 37.  height, or depth, can separate us from the love of God in Christ, but Christ will bring us to God, if we make him our Shepherd, and lay hold on him.  
Use. Hang and depend not on any man, or creature, Say not, 
1. Cor. 1.  I am Paul's, I am Apollo's, Christ is the only shepherd of our souls. Say not, what Saint, or Angel shall lead me to God? Was Paul crucified for us? or did Peter, or Paul, or any Saint, or Angel come down from Heaven, or descend into Hell, and come from the dead again, to lead us to God? God dwells in that light inaccessible, 
1 Tim. 6.18.  which no man, or Angel can come unto, but only Christ to lead us to God, to see his Face, and to enjoy his presence. By other means & guides, we may be brought to wealth, glory, honour, health, as by learning, love, works of righteousness, Philosophy: but never come to God, to see and enjoy him.  
Use. Hereby we may know the true Faith, and Religion, and whether Christ and his spirit be in us. If they ●●rie us out of ourselves, and from all creatures to God, to seek all life, comfort, glory, strength, and safety in God, and not in ourselves, or any creature, that there be not in any of us an evil heart of infidelity, 
Heb. 3.12. verse 14.  to departed away from the living God; Then are we partakers of Christ, if we hold that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that principal pillar of supportance, and the foundation of our sustentation, which is God our Rock, and Adonay our stays; For so I understand that place.  
Consider how thou comest before God, in prayer, and in his Church: how is it, thou darest appear in his presence, and tread in his Courts, who makes way for thee, and leads thee? There is a third fleshly boldness, whereby by many rush into the Lord's house, and to his Table, which makes them more bold than welcome, as Isa. 1.12, 13. who being not led by Christ, when he shall question with them, and say, 
Mat. 22.12.  Friend how camest thou in hither, not having me for thy guide? they will become speechless, overwhelmed with the more desperate horror, as they came in with the more boldness. They are most bold to go to God, who have the least grounds of true boldness, and these have most fear in the end. Isa. 33.14. If Christ make way for thee, then be as bold, as thou wilt. Hebr. 4.14, 15, 16, & chap. 10.19.22.  
In this Manuduction, or leading to God, we consider two things. First the ground of it. Secondly the manner, and means. The ground is fear, and diffidence, which by this Manuduction is healed, that we may go to God with boldness, and confidence. There be two things, that make boldness, and confidence; and the contrary makes fear, and diffidence. First affinity of nature. Secondly familiarity, and acquaintance: the first is the cause of the latter. The corruption, and contrariety of our nature, and our estrangement, and unacquaintance with God, by daily defection from him by actual sin, makes us fear, and distrust God, and therefore cannot, nor dare not go to God by ourselves, but we must be led by such a one, as is of the same infinite, Holy, and perfect nature with God, and never departed from him, 
joh. 1.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but lies always in his bosom, who leading us by the hand, we have boldness towards God.  
For that we may be bold, and confident with God: First our hearts, natures, and consciences must be purged, from all that which is contrary to God, and made of God's nature. Secondly, we must have perfect acquaintance with God, as lying in his bosom; neither of which have we in ourselves, and in our own persons, but in the person of Christ, dwelling in our hearts by Faith, Ephes. 3.17. and by putting on the Lord jesus Christ, we have both: first our consciences are purged from all that which is contrary to God, as the guilt of sin, as Hebr. 10. Draw near with a true heart, in assurance of Faith.  

Faith first purgeth the heart, and by that purgation after increaseth its own assurance in the heart.  First, a true heart purged, and sanctified, and then follows assurance of faith. But what makes a true heart, and like to God? He shows its one by two things. First sprinkled with the blood of Christ, to justification, and Christ dwelling in it. Secondly, washed in our bodies with pure water of sanctification, begun in it. As the strongest, and stoutest creatures are afraid of those things, which are contrary to their natures, which other creatures never so weak fear not, being of the same nature. No more fearful creature than a fish, flying at the shadow of a man; yet it fears not the Ocean sea, because it's of its own nature, which Lions, and the stoutest creatures fear.  
Acquaintance, and familiarity with God. A sheep fears not his Shepherd, by reason of acquaintance, whom yet the Bear, and the Wolf fear: whatsoever is strange, and unacquainted, is fearful. If we acquaint ourselves with God, and walk with him as his friends, we shall have the more boldness with God: 
Hos. 13.8.  else he meets us as a Bear rob of her whelps, and as a Lion in secret places. In whom both these are wholly wanting, as in Devils, and all wicked men, there is no access to God, no acquaintance, nor communion with him, as in all of us by nature, we are alients from God, and strangers from the womb, and go astray, and can never come where God is. In whom these are imperfect, as in the regenerate; that nature is partly renewed, and fellowship, & acquaintance with God in part, to know God by repentance; but in part through contrariety, and corruption of nature, and defection from God daily by actual sins, there is no immediate access to God, but by a Mediator, leading by the hand: as among men that are strangers, though of the same nature. In this mixed condition, there is a mixed motion of access to God, which is by the Manuduction of a Mediator, of perfect nature, and intimate fellowship with God. If in our own persons we were perfectly holy, and like unto God in our nature, and had full, and perfect acquaintance with God, never departing from him, nor estranged by any sin; then we might go to God of ourselves, and needed not a Mediator, to take us by the hand.  
Again, have we never so much corruption of nature, if there be any true grace, and spark of God's nature, and life in us, we need not fear, and run away from God, as long as we have a Mediator, to take us by the hand, who will not despise, nor quench the smoking flax, 
Matth. 12.  nor break the bruised reed, 
Heb. 10.14.  but with one offering hath perfected for ever, them that are sanctified, in any small measure. And though we daily fall from fellowship with God by sins, yet if there be any constant will, and desire of repentance, and seeds of conversion, & acquaintance with God, and that we hate not fellowship with God, as the Devils, and fly from him, (as they are not capable of a Mediator, by such a contrariety, to lead them, neither are such their children.) We are capable of a Mediator, to bring us into perfect fellowship with God, and of such a Shepherd to lead us, and convert us. 1. john 2.1, 2. God in himself is full, and perfect light, 
See 1. joh. 1 5.10. with chap. 2.1.2.  and in him is no darkness at all: We by nature are nothing but darkness, and in us is no light at all.  
Now comes Christ a Mediator between us both, that because there can be no communion between light, and darkness, Christ the middle person in Trinity, becomes a middle person also between God and us, by taking our flesh; between God that simple light, and us that are nothing but darkness, & communicating of both our natures, and taking upon him all our sins, brings us into fellowship with God, reconciling, and killing the enmity between God and us in justification, and then imparting God's nature in part, in sanctification: which because its imperfect, by his perfect sacrifice, and intercession, and leading to God daily, he reneweth, and increaseth our fellowship with God, and communion, till we be presented perfect in Christ jesus, to God his Father. According therefore to our mixed condition in this life of light, and darkness, holiness, and corruption, we have a mixed access to God, which is by Manuduction.  
Hence arise these consectaries. First, we must have sin, corruption of nature, contrariety and enmity to God in nature, and life, and often fall from God by daily sins; else we needed not a Mediator. We might go to God of ourselves. Secondly, We have need of such and so great a Mediator to lead us to God, as is holy, harmless, separate from sinners, and made higher than the heavens, because the cursed enmity of our natures, and estrangement from God, so requires it, and needs it. None other can lead such wicked sinners to God, so full of enmity and abomination in nature and life, to so just and holy a God, but such an infinite holy Son of God. Thirdly, If there be any spark of God and Christ's nature and life in us, its sufficient to make us capable of such a Mediator, to take us by the hand as his brethren, partakers of his flesh & blood, to bring us to God his Father. Fourthly, Such as have no love to God, nor fellowship with Christ by repentance, but love darkness rather than light, and fellowship with sin and Satan, have in this estate no benefit of this Mediator.  
Use. Hereby we see, what it is to be a Puritan. To profess or think himself to be so holy of himself, as daring to go to God in his own name, that he needs not a Mediator to lead him; that feels no such filth and corruption in himself, for which God should abhor him: or if there be sin, and corruption, yet it's so little, light, and venial, that we need not make so great friends and suit, a Saint or Angel may be sufficient for mediation. Such a Puritan was the proud Pharisee, and every carnal presumptuous Atheist, who without faith and repentance dare go to God in the Church, to the Word and Sacraments, and such as go in confidence of their ceremonial righteousness. These lay the imputation of Puritanisme on others, which themselves chiefly practise.  
Use. Sin being an infinite evil, and infinitely hated of God, its infinite pride and presumption for any creature to dare to present such a sinner to God. For its worse than any sin committed against God, to be an Advocate for sinners, to dare to speak for them, and to countenance them before God, as Romans 1. verse last. unless that he that shall dare to do this, be as great as God, and as a surety will undertake to satisfy and answer God for them: and therefore to make any Saint a Mediator to God for sinners, is to make him God. So much of the Ground of this leading.  
In the Means and Manner of leading, we consider. First, the Person leading. Secondly, the Persons led. Thirdly, the hands by which the one leadeth, and the other is led.  
The Person leading, as I have showed, is only the second Person in Trinity the Son of God, made flesh like unto us, as I have already showed.  
The Persons led, are the Saints and children of God, reconciled by Christ's flesh crucified, and imperfectly sanctified as is also showed. The hands by which this leading is made, are carefully and distinctly to be considered. And first the hand of Christ the Person leading.  
The hand of the second Person in Trinity jesus Christ, even now as he is man, is his spirit. As it was the hand of the second Person before he was made Flesh, so it is now since he is made Flesh, especially since his Resurrection. The hand of God is the hand also of Flesh, now risen from the dead, and glorified. Now God hath no hand but his Spirit; the Father and the Son have no hands but the Spirit the holy Ghost. For nothing can proceed from the Father and the Son, but the holy Ghost, which is sometimes called the hands of God: Thy hands have made me and fashioned me, that is, as elsewhere is expounded, his Spirit, Eccl. 11.5. Who knoweth the way of the Spirit, and how the bones grow in the womb of her that is with child? 
job 26.13.  His Spirit garnished the heavens, and reneweth the Face of the Earth; 
Psal. 104. ●0.  Thou sendest forth thy Spirit, and they are created, which in other places is called his hands: His hands prepared the dry land; 
Psal. 101.26.  And Christ calls it the finger of God; If I by the finger of God cast out Devils, 
Luk. 11.20.  then is the Kingdom of God come unto you, which is expounded by him to be his Spirit. It's also called the breath of God which proceeds from him; the heavens were made by the word of the Lord, and all the Host of them by the breath of his mouth; and His word and Spirit proceed and come forth from him together: that is, his commandment and infinite divine Spirit and power, as his Arm, and therefore it's called the Word of his power, Heb. 1.2. Who hath believed our report, and to whom is the Arm of the Lord revealed? and the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, breathed forth by his Spirit. It's called the shadow of God, and the wings of God, and whatsoever proceeds from the Father and the Son, to Man or to any creature, is only the holy Spirit. Luk. 1.35. The holy Ghost shall come upon thee, and the power of the most High shall over shadow thee. 
Psal. 90.1.  Psal. 90.1. Such as dwell in the secret of the most High shall abide under the shadow of the Almighty. Psal. 63. Under the shadow of thy wings, will I rejoice; all which must be meant of his Spirit, counselling, comforting, strengthening, as Isa. 30.1. Woe be to them that seek a covering, and not by my Spirit. Therefore Mary conceiving by the holy Ghost, without all power of nature, a weak woman, sings, 
Luke 2.  that God had showed strength with his Arme. As the shadow comes from the body, so the holy Ghost from God, which is therefore sometimes called a shadow, because it shows itself but darkly, obscurely, and mystically, and yet surely and powerfully, and this especially in the Ministry of the Church, both in Ministers and people. In Ministers, as Isa. 50.16. I have hid thee under the shadow of my hand, that I may plant the heavens, etc. that is, I will powerfully by my Spirit way thee, and enable to this so great a work, as to make a new world by thee, and protect thee from devils and men. No shadow can proceed from God, but what is God himself, his Spirit and Divine power and virtue, which when it's given obscurely, and not so manifestly, is called a shadow. In people as Acts 3.19. that is, when God in his infinite love, mercy and grace, shining to you as his face, shall send to you his Spirit, the Comforter, which shall assure you of the pardon of your sins, and refresh you with joy, peace, comfort in Christ's righteousness applied to you, blotting out your sins out of your consciences, if ye continue to grieve, repent and to be sorrowful for them daily, and by sorrow to kill and mortify them. Let all your care be only to repent, and to lament your sins, to mortify them, and to grieve for them all your days, and God knows the best season when to refresh you with comfort, which is the Season of all Seasons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, when to give you the Spirit the Comforte●, as an infinite gift of his Fatherly love and mercy, and when to show you that his Fatherly Face, and the refreshing from it, by sending his holy Spirit to assure your grieved hearts of his favour, and true reconciled in Christ, which is the most comfortable refreshing season, that can come to a man's soul. Now we must not appoint God this season, when to refresh us, with the comforts of his Face, and Love by his Spirit; but we must go on in our work, and labour of repentance, and daily turning to God flying all sins, and using all means of obtaining all the good promised us, and God in his due time, after all our toil, labour, and sorrows, will send his Spirit to refresh us.  
But this by the way, to show what Gods Hand is.  
Now this Hand of God, is also the Hand of Christ the second Person as made Flesh; It's the Hand of Flesh, especially as risen from the dead and glorified; the holy Ghost is his Breath, Shadow, Wings, Arm, Hands, and whatsoever proceedeth from him towards his Church, both Ministers and people, is nothing but that eternal Spirit, the third Person, who proceedeth from the Father and the Son, john 14.26. By which as High Priest, 
Heb. 9  he offered himself without spot to God, as with his own Hands; So now much more the same Spirit proceedth from him in more abundance from his Flesh glorified. For before, 
joh. 7.39.  the Spirit was not given in that abundance, because that jesus was not yet glorified. But now this Flesh of Christ being glorified, this eternal Spirit is all the Breath, Arms, Hands, Strength, Shadow, Light, and Glory of Christ; He now breathes nothing but the holy Ghost and Spirit. He breathed upon his Disciples, 
joh. 20.21.  and said, Receive ye the holy Ghost. He hath it now at command as his Breath, and as natural to him, and can as easily and plentifully give it; He holds the 7. Stars his Apostles, and Ministers in his right hand, not of Flesh, but of the holy Ghost, and being risen, he gave commandments to his Apostles, not by a humane breath and voice, as before, but more specially by the holy Ghost, Acts 1.2. See john 5. The time shall come and now is, but shall be much more, that the dead shall hear the voice of the Son of God, that is, shall shall have his quickening spirit, 1. Cor. 15. The first Adam was made a living soul, and all that he could communicate to his posterity and children, if he had continued in innocency, had been only a living soul, qualified with God's holy Image: but the second Adam is made a quickening spirit, which he communicates to his members and posterity, and which proceeds from him. This Spirit is Christ's light, by which he shines to us, Eph. 5. Awake thou that sleepest, and stand up from the dead, and Christ shall shine unto thee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whatsoever proceeds from Christ's Flesh now in heaven, is nothing but Spirit; He is ascended fare above all things, 
Eph. 4.7, 8.  to fill all things with his Spirit. Whereas therefore he is said to feed us from heaven with his Body as Manna, and to wash us from our sins in his blood, to guide us with his light, all this is nothing but his Spirit, which being purchased by his death, comes as it were through his body and blood given to us, as our own flesh and blood. This Spirit is obtained and given by his death and sufferings, and comes to us by his humane flesh and nature, into our flesh and nature. 
joh. 6.63.  Therefore his Flesh is called meat indeed, and his blood drink indeed. For the flesh of itself profiteth nothing, but because for the merit of his sufferings in his flesh and by it, as by a conduit the third Person the holy Ghost, proceeding naturally from the Father and the Son, is hereby procured to flow, issue, and come forth to us and into our hearts by grace. Galat. 4.4. Because ye are sons reconciled to God by the death of his Son, God hath sent forth the Spirit of his Son into your hearts, which cryeth Abba Father. The Spirit doth and would ever naturally issue and proceed from God into us, as jam. 1.17. did not our sins stop the currant, and keep him out of our hearts, by our indisposition and unworthiness, and uncapableness of receiving him, as joh. 14. Which the world cannot receive, because it seethe him not, neither knoweth him; but our sins removed and abolished by the death & sacrifice of Christ, and by his flesh and body broken, through it, as by a conduit the spirit again hath its issue, and vent to flow into our sinful flesh, and hearts, and God becomes again that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That living God, 
jam. 1.3.  that gives to all men simply without exception, whatsoever his sins he, and reproacheth no man, that by faith comes to him; but pours of his Spirit upon all flesh. 
Act. 2.17.  This Spirit as its God the Father's hand, so it's Christ's our Saviour's hand, the hand of flesh, which Christ reacheth from heaven to us, as to his brethren, and takes us by the hand. Now that Christ is glorified in our flesh and nature, that Spirit which from eternity proceeded from the Father and the Son, and was as their breath and hand, by which they made the worlds, and breathed into man's face the breath of life, and made him a living soul; the same spirit and third person, doth now proceed from the Father of Christ, as man, and from Christ the second Person Incarnate, and is now both the breath of Christ, and the arm of Christ, which breath of eternal spirit, Christ now breathes into man dead in sin, to make him a new creature, created in Christ jesus unto good works, creating anew all the powers and faculties of soul and body, as it were new hands, and feet, quickened with a new life, for new motions towards God, and services and works; it's the hand and arm of Christ, which he now reveals and makes bare from heaven, and thrusts into our hearts, quickening, and creating in us new hands, that is, new faculties of our souls, to lay hold on and fasten on spiritual good, purchased by his death, and offered us by his Gospel.  
Christ by his Priestly Office, hath performed all things needful for our salvation, and prepared all saving matter. And by his Prophetical Office in the Ministry of his Word, offers us himself the second Person incarnate to be our Saviour, and all his saving benefits and spirit, if we will reach forth our hands, that is, the faculties of our souls, to receive and apprehend him; but our hands lie dead in sins, that is, our minds and hearts from understanding, choosing, willing and affecting any such Person and his Spirit and benefits offered. Therefore Christ as King risen from the dead, and as Lord of life, reacheth forth his arm, & hand from heaven, and creates in us new hand● that is, new minds and hearts; He breathes into us the breath of life, that is, his quickening spirit, that quickens our dead hands, to apprehend spiritual things; For the natural man, by his natural soul and spirit, 
1. Cor. 2.  as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore the Spirit creates in us. First, a right hand of Faith, to know and apprehend the Person of the Son of God, and to choose, and take him for our Saviour, as he is revealed, and offered in the Word, rejecting all other Persons, Angels, or Saints, or any creature, or ourselves, and our works, betaking ourselves to Christ alone, and to this second Person in Trinity made flesh, fastening upon him, and receiving him as offered and commended to us in the Gospel, even as crucified, and made our King, Priest, and Prophet, our Wisdom, Righteousness, sanctification, and redemption, and all that good which the Gospel sets him forth, and commends him unto us, Christ himself gives us such a mind, 1. job. 5. The Son of God is come and hath given us a mind to know him that is true, and his infinite hand and arm, that is, his Spirit, creates this mind as a hand, by which we fasten upon this Person, even the hand of Faith, believing the Gospel, by which we are united to Christ this Person, and are in him that is true, and the only true Saviour, that is, in his Son jesus Christ, this is very God and eternal life, and therefore can by his Spirit, give us such a mind to know him, and quicken our dead minds, as a living hand to apprehend his Person, with all his benefits offered to us.  
2. This Spirit and Hand of Christ creates and quickens in us a left Hand, of a renewed Will and Affections. For our wills and affections being dead in sin, self-love, and lusts of the world, this Spirit breathes into them such holy motions, as casts out these wicked lusts, and sways the will and affections to heavenly things, which spirit the Comforter so felt, quickening the will and affections, they again close with this spirit, consent to it, embrace and hug these holy motions, and resign up themselves with full resolution, to forsake all for his Spirit and Graces, and to be ruled, guided, and swayed only by this Spirit; as by the hand of Christ, and to be comforted, supported, and ordered by it. That as the Faith of the mind as a right hand, chooseth the right Person, and preferreth him before all, and takes him only by the hand as a Mediator, all-sufficient to bring him to God; So the renewed will and affections join hands with his spirit, that omnipotent quickening hand which hath created them a new, and put a new life into them, by spiritual and divine inspiration; which Person with all his offices and benefits offered, and which hand of his spirit and spiritual motions and inspirations felt in our hearts, by the word preached, when our hearts, wills, and affections, do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gladly embrace, than Christ and we are one, & we go hand in hand together to God, and to heaven, he leading us by the hand of his Spirit, and we following him by the motions, and inspirations of it, Rom. 8. For as many as are led by the Spirit of God, they are the Sons of God. But if any man have not the Spirit of Christ, the same is none of his. Now some in hearing the Word, resist, and put back the hand of Christ, the holy Ghost, rejecting all spiritual motions, and will not be led by them, but choosing rather to follow their own reason, flesh, sense, and lusts, to walk after the flesh, not after the Spirit, as sheep that go astray, and will not return to Christ the Shepherd of their souls to be led, and guided by him, 1. Peter 2. Rom. 10.21. In preaching of the word, Christ stretcheth forth his hands, that is, offereth us his Spirit, to counsel, guide, enlighten, sanctify, and men refuse it; which some do ignorantly, the Spirit having not enlightened their minds, to enable them to discern itself, to be the hand of Christ graciously offered, and reached forth to them; and this is the common state of the World, and of all sinful natural men, as Christ showeth, john 14. Which the world cannot receive, because it seethe him not, nor knoweth him, that is, which Spirit and hand of Christ, the world, and all natural men cannot receive, nor lay hands on, or join hands with, because they are not enlightened by it, to know it, & Christ, and therefore cannot will, or desire them, but ye know him, for he dwelleth with you, and shall be in you.  
Some do it upon knowledge wilfully, and maliciously, who being made partakers of the holy ghost, and enlightened by it, so fare as to know Christ's person, the Lord of glory, and his Spirit of glory, and to see and discern his gracious arm, and power, and to taste, and feel in some measure, and to perceive the spiritual motions, and inspirations of it, and the powers of the world to come, that is, the powerful virtues, and suggestions to a better life: but this Spirit, and the hand of God, not overcoming the stony hardness, and impenitency of the heart, and will, dead as a stone in self love, and lusts of the world, to make it resolve to forsake itself, and its lusts, and the world, to receive, and choose Christ's person, benefits, counting all things as dung for him, and to embrace the hand of his Spirit, and promises above all creatures, and his spiritual motions, and inspirations: but though they know them to be such, yet for self-love, and for their lust's sake, to keep them unmortified, they will rather fight against the spirit, check it, and kill, and strangle the good motions of the spirit, and rather crucify Christ again, and pierce through his hands and feet, then that he shall crucify their flesh and lusts, and his hands mortify them & their lusts, and therefore through the rottenness of their vnrenewed hearts, they utterly fall away from Christ his person, and Gospel, whom they know, and have professed, and acknowledged, and maliciously hate him, and persecute him, and his Ministers, and members, and in the disposition, and affection of their hearts, as much as in them lies, they crucify again to themselves the Son of God, and make a mock, and scorn of him, & of sincerity, and holiness, and tread under feet the Son of God, & despite the spirit of grace, seeking to expose to all shame, godliness, and sincerity, and godly Ministers, and people, even whom their consciences know to be such, and only because they profess, and urge the mortification of their flesh, and lusts, and living, and walking spiritually, which their corrupt, and impenitent hearts, and wills cannot endure. But they that are Christ's, 
Galat. 5.  have crucified the flesh, with the affections and lusts, that is in the heart, choice, will, and purpose, accepting, and allowing, and embracing that, which Christ hath done for them to that end, which wicked men abhor and reject, being offered them.  
Some through ignorance, reject the gracious, & merciful hand of Christ, reached from Heaven, even his Spirit, and saving virtues, and benefits. Some though knowing them by illumination of mind, and by some taste of Divine sweetness, and comfort in them: yet, overcome of their lusts, and love of the world, their hearts, and wills unrenewed, and unchanged, grow to hate, and detest them, seeking their destruction, and abolishing, because they seek the destruction of their flesh, and lusts; and therefore had rather Christ were again crucified, and dead for ever in the grave, then that he should rise, with such hands of his Spirit, as should crucify their flesh, and lusts.  
Therefore such is their malice, that they would even pierce through these hands of Christ's spirit, as the jews pierced through, and crucified through ignorance, fleshly Christ, as I may say, in the days of his flesh, when he was in abasement, to whom Christ promiseth pardon upon repentance; 
Matth. 12.  If any man speak a word, against the Son of man, that is, as only knowing him as a Man, and ignorant of his Godhead, and Spirit, it may be forgiven him: But if any man blaspheme the Holy ghost, and Godhead of Christ shining, and sparkling in him, it shall never be forgiven him.  
Some now maliciously, crucify Spiritual Christ, risen from the dead, and shining into their hearts, and souls, by his Spirit, and coming to apply his Cross, and Death, to crucify their flesh, and lusts, by his Spirit, and Spiritual hands: they now, not as in the days of his flesh, but in the eternity of his Spirit, and Glory, would crucify again, and abolish for ever.  
They that are thus affected towards the spirit, are said to be so affected to Christ; because the Spirit is Christ's hand, and because it reveals, presents, and offers Christ's person, merits, righteousness, and the saving virtue of his Cross, to crucify all our lusts, for this spirit takes of Christ, and shows it unto us, joh. 16.9, 10. it comes with its hands full of Christ. So that as I love Christ, and take him by the hand, when I gladly embrace his Spirit, and suffer myself to be led by it, and its spiritual motions: so contrarily, they hate Christ, and crucify him, and pierce through his hands, that hate his Spirit, and destroy his spiritual motions suggested to their hearts.  
For as some of the jews, through ignorance of Christ's Godhead, crucified Christ only, as a poor man, the Carpenter's son, that had proudly usurped a Kingdom over them, and against Caesar, and therefore put him to death as a Traitor, and as only crucifying his fleshly hands: Yet some others, and especially the Scribes and Pharisees that knew him by the light of the Holy Ghost, that he was God, and by the finger of God had cast out devils, (as Christ knowing their hearts, professeth they did) They crucified him not as the Son of man, nor only his fleshly hands, as he was the Carpenter's son, but his Spiritual hands, as he was the Son of God, hating his spirit and power, in the Ministry of his Word, and Miracles, and Doctrine, and Disciples, for which sake they chiefly crucified him, that if they could possibly, they might abolish for ever his Name, Doctrine, Religion, Profession, Spirit, and Church, which now began to be gathered. He was crucified of these, not as the Son of joseph, but as the Anointed, and Holy One of God, anointed with the Holy Ghost, and with power, doing what they could to crucify the Holy ghost, & to pierce through the hands and feet of the Spirit. They trod under feet, not the son of man, but the Son of God, and made a mock of him. Hebr. 10.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in confidence, Christ leading, and taking us by the hand, and we laying hold on his flesh crucified for us, we go confidently. If we lay hold on any creature else, and be led & guided by any Saint, or Angel, we go with fear, and doubting, with perplexity, and anxiety, when conscience of sin accuseth us, and are never secure, that we shall be saved. To be bold and confident with God at any time, but especially in the conscience of sin, is a marvelous courage: Before whose face and presence, the Angels are abashed, the mountains melt, whose Majesty and presence is, so glorious, fearful, and terrible, that no creature can abide his presence, when he is angry. The most Holy Angels without spot of sin in nature, and conscience, yet cover their faces, as abashed at his presence, though doing his will, in obeying the voice of his mouth.  
How much more must sinful man, dust and ashes melt, and be confounded with shame, and horror, at the presence of so Holy a God? yet Faith in Christ, makes confident and bold. jacob had strength, and courage, & prevailed with God. Moses endured as seeing him, that is invisible, by this Faith in Christ, who at Horeb in the giving of the Law, where the sight was so terrible, he confessed, I fear and quake. Rom. 5.11. We not only glory in afflictions, saith Paul, which some stout hearted carnal men have done by pride, ambition, or strength of nature, who upon the sight of God, have trembled like Belteshar, but we also glory in God, see 1. john 4.17. & 3.21. Abraham's boldness was with God, to parley with him, though he was but dust and ashes.  
We see how hard a thing it is, to be bold in the presence of a King, a mortal man, especially if he be angry: His wrath is like the roaring of a Lion: How much more to be bold in the presence of God, the King of Kings, when he is angry, who cutteth off the spirit of Princes, who is terrible to the Kings of the earth, that they fear in their Privie-chambers? Psa. 14.4. Psal. 76.5.  
Sin weakens, and breaks the heart, and soul of man, by breeding doubts, fears, griefs, tremble, and horrors: So the Devils, and Adam, by their fall, broke themselves into shivers of fears, and tremble. And as the Devil trembles, so our corrupt nature, and guilty conscience, like his, is to do as the Devil doth; for we are broken, and infected like him by sin, Rom. 5. when we were yet of no strength, Christ died for us, that is, when we were broken, and infected with the guilt of all sins. Therefore the Law, first breaks us, and kills us with the sight, and guilt of sin, before Christ cures us, and binds us up; and this is the cure of the heart, and soul, by Faith in Christ's blood, and breaking for us, his terrors, horrors, griefs, and pains, in soul and body, that we are strengthened with confidence, 
Ephe. 3.16.  by his spirit in the inner-man, 
2. Tim. 1.7  and have not the spirit of fear, but of power and love, and of a sound mind, 
Rom. 8.15 Isa. 61.1.  not the spirit of bondage, to fear again, but of adoption, to cry confidently, Abba Father: This is to bind up the broken hearted.  
Therefore is Christ called the Rock of the soul, Mat. 16.18. Upon this Rock will I build my Church, because he gives the heart, and soul, built on it by Faith, strength of courage, and confidence. Therefore the fearful, and unbelieving, are cast out with dogs. Revel. 21.  
Christ is the Redeemer of the soul chiefly, and therefore from fears, doubts, and griefs chiefly, and from the spirit of bondage, to fear again. The chiefest virtue of bread, is to encourage, and strengthen the heart: So Christ crucified, his body broken, and fed on by faith, its virtue is, to encourage, and strengthen the heart with confidence towards God.  
If therefore we feel fear, fainting, doubting, go the more to the Sacrament of Christ's body, which as it requires some courage, and hope, that we shall find strength, and nourishment of confidence by it; so it also gives it, and makes us bold with God, and fearless of sin, and death, as Christ encourageth. joh. 16. vlt.  
Use. Therefore renouncing all other means of courage, and confidence, and seeking not to make ourselves safe, and bold in ourselves, our works, righteousness, wealth, friends, let us go only by Faith to Christ, to give all true confidence, security, and comfort of mind, and heart, by his death, and blood, as the only bread of life, and strength to the soul, and of cordial virtues.  
For all carnal men feel fear, and grief, and anxiety of mind, and in this sense, they go to the world, and wealth, to the Law, and works, and seek to secure, and strengthen, and free themselves from these fears, and griefs, and to heal themselves by wealth, and trusting here to, and say, If I could do, and live, thus, and thus, and had so much wealth, or perform this, or that righteousness: then my mind would be quiet, and at rest, and fearless. But these things can never give security, and rest to the mind, and heart, but vexation. Go to Christ by Faith, and he will give thee rest. Matth. 11. verse the last.  
Use. Therefore confidence is as well a fruit of Faith, as the form of Faith. For Faith goes to Christ, for increase of itself, its life, and strength of confidence. It could not go at all to Christ, if it had not some strength, and life of confidence: but because it feels weakness, of fear, and doubting, it goes to Christ to be encouraged, and strengthened, and quickened more, crying, 
Luke 17.5.  Lord increase our faith, and give us mor● courage, and strength of Faith in heart, by feeding us with thy body, and blood, 
Mar. 9.24.  Lord I believe, help my unbelief. Therefore he saith here, by Faith of him, that is, by going to Christ by Faith, and betaking ourselves to him, and laying hold on him, we have a confident access to God, with more confidence, than we can have by laying hold on, and choosing any other to lead us. Therefore eat his Body, and drink his Blood, that is, take and choose his Death, & blood, for your only meat, to nourish, & strengthen your hearts with comfort, and peace, as only cordial, to give you courage, and confidence against sin, & Satan, and boldness with God, and it will do so. For as meat requires some life, and strength, to take, eat, and digest it, and so it gives, and increaseth more life, and strength to the heart: So Christ the bread of life, requires some strength of Faith, to receive him, and digest him, and so he gives more strength, and courage with God, and against sin.  
Therefore we must go to the Sacrament, as well to increase faith, as to bring Faith with us. In going, we must by Faith renounce all comfort, and confidence in ourselves, and all creatures, and go out of them to Christ only, and embrace him, that he may give us all true boldness, and confidence towards God, that nothing may encourage us, but Christ, and that he may give us better courage, than any other creature can give us.  
Choose, and take Christ, for thy only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy guide, and Captain to lead thee to God, and he will encourage thee, with invincible strength, and confidence, and give thee a heart of steel: but trust to any thing else, and it will fail thy heart, and not be a sure Rock to it, but leave it in fear, doubting, anxiety. Go to Christ only, and he will give the legs to go better, and strengthen thy feeble knees, and make strait steps to thy feet, and encourage thy heart to come more to him, and to God by him: but go to any other, and they will increase thy fears, doubts, and scruples. Take heart to go to God by Christ, & encourage thy heart, and he will give thee more courage; Be strong, and he shall strengthen your hearts. Psal. 26.14.  
All true Ministers and Christians boldness, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to preach, or go to God's house, to appear before him, to worship him, is by faith in Christ, and towards God, as seeing him, and in sincerity approving the heart to him, as beholding him in Christ, 1. Thess. 2.1, 2. The hypocrites boldness is only towards men, in blindness and darkness, not seeing God, but only men, whose eyes and ears they can please, and only satisfy their expectation. If Ministers could manifest God's face and presence, and God would show himself in them, as in the Primitive Church; only believers durst join themselves to the Church, and to the Lord: hypocrites would either abhor, or tremble, or be ashamed to appear, Act. 5.13, 14. 1. Cor. 14.24, 25.  
The best and greatest boldness and confidence is towards God. Devils and wicked men by sin, pride, malice, or by wealth, learning, authority, power, may be bold towards sin full men, weak and impotent and base like the earth as themselves: but they have no courage or boldness towards God, but quake and tremble at his Majesty; and especially when they are overmatched by death, or any other evil. They that are bold in man's day, only beholding man, shall tremble in the Lord's day, when God shall exalt himself. Such as put their strength and confidence in their wealth, pride, malice, are most fearful and cowardly with God and death.  
Let us draw near with a true heart in assurance of Faith, 
Heb. 10.22  without all doubt and scruple, seeing we have such an all sufficient High Priest over the House of God, 
Heb. 7.25  that can perfectly save them that come to God by him, 
Heb. 7.26  holy, harmless, undefiled, separate from sinners, and higher than the heavens, that hath all-sufficiency, of all-saving good, as King, Priest, and Prophet, to vanquish, and remove all sins, and devils, and to confer all good.  
Receive Christ into thee by faith, lay hold on him to lead thee, renouncing reason, & sense, that thou mayest be strong, and confident without all fear. For therefore we fear, and are in doubt, because we look to ourselves, and to our own strength, and righteousness, and rest thereon, and go not wholly out of ourselves to Christ, to rest our hearts on him, and to receive him only into us, to comfort, and encourage us, but we receive the World, or our works into our hearts, and feed on them, which will never strengthen our hearts. This bread wants that staff, and strength, and virtue to uphold our hearts against sin, Satan, and so many crosses, that they cannot be strong, but full of fear and doubting, because they are not built on Christ the Rock, and are not fed with his body broken, and blood shed, which only is that bread which strengthens the heart of man to go to God, without fear and fainting. For therefore was Christ's soul and heart, and body broken with fear, fainting, horrors, that ours might be bound up and healed.  
If we have no boldness with men, but fear their earthen faces, & tremble at their wrath, whose breath is in their nostrils: If the conscience of sin make us tremble before men: how much more before God the judge? 1. Pet. 3.15. with Isa. 8.12, 13. Seek boldness with God. It's nothing what boldness we have with men, that our hearts and consciences warrant us to stand upon Interrogatories with men, and challenge, Who dare lay any thing to our charge? and we can show our faces in any court, & stand upon our righteousness But dare we do so with God, and stand upon interrogatories with him, either in justification, as 1. Pet. 3.21. or Sanctification, 
Psal. 138.23.  as David, Lord Prove me and try me if there be any way of wickedness in me? In whom we have access with confidence, as we have our access to God out of ourselves only in & by Christ, so we have our confidence only in Christ, and not in ourselves.  
First, in regard of the matter, all matter of confidence is only in Christ, viz. his Death, Resurrection, Merits, Righteousness, Intercession, as 1. Pet. 1 21. and 3.21, 22. Luk. 18.9. with verse 8. and 13, 14. 2. Cor. 1.9. Phil. 3.3.9.  
Secondly, as the Rock and efficient cause of our actual confidence, dispensing it to us arbitrarily, as he sees fit, and we need, as enemies, troubles and dangers increase. There is nothing in us naturally but fear, and a spirit of infirmity, and weakness, wherewith we are bound, and go faintly, but Christ suggesteth and breatheth into us a spirit of courage, and confidence above that we have by faith, whereof faith is an instrument and means to draw it forth. Our hearts naturally meditate fear, and we weaken and discourage ourselves, and Christ encourageth us, and gives us strength and confidence. We must understand that there is a double confidence. 1. Seminal, which is in faith, a kind of natural childlike confidence seeded in us, whereby we are well persuaded of God's fatherly heart and good will, as little children naturally are of their parent's affection, and yet upon all dangers and miscarriages, or other accidents, they fear and tremble through weakness of judgement, and apprehension, and imbecility of nature, in which infirmities its the parents wisdom and indulgency to encourage and comfort, 
Eph. 6.4.  not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be furiously angry lest they be discouraged and all together put out of heart. So is it with God and his children; they have some childlike persuasion of God the Father his Love, by which they go to him; which persuasion is seminal in their hearts, the first habit of Faith, but which is not of strength to carry them to God with confidence when conscience of sins, Satan and Enemies, and dangers assault, but by weakness of judgement and apprehension, and frailty of the flesh, they are ready desperately to cry out for fear, as the Disciples did at the sight of Christ coming like a ghost upon the waters, till Christ encouraged them, & strengthened them saying; It is I, be not afraid, Christ is not furiously angry against our infirmities, fears, doubts, but spareth us as a Father spareth his child that serveth him as well as he can, 
Psal. 103.  though with never such weakness and frailty; and he supports us in our fears and doubts, as Psal. 93.18. When I said my foot slippeth thy mercy O Lord held me up. 
Psa. 93.19.  In the multitude of the thoughts of my heart, that is full of fears, doubtings, distractions, thy comforts rejoice my soul. So Christ gives all believers confidence, dispensing it, as we need against our many sins, temptatious, dangers, enemies. For as our life is hid with Christ in God, so is our confidence, which is our life and strength, increased and dispensed as Christ pleaseth, as 2. Chro. 20.20. Trust in the Lord, and ye shall be assured, that is, confident. If ye by faith go only to God, believing that he is able and willing, according to his promise to help, and choose him only for your Saviour, and protector, and rejecting all other, betake yourselves to him alone, he will not only save you, but give assurance and security of salvation beforehand, which is indeed the greatest part of salvation, the healing of the soul of sinful fears, doubts, and scruples, and stablishing the heart and mind in peace passing all understanding, as I have before touched.  
Object. I fear my faith is not true, because I cannot be confidently assured that God will help me, not rest therein without fear.  
Answ. Our Faith may be true though weak, and joined with fear. Let us strive therefore against the fear and weakness of our nature, and flesh, and use our weak faith to go unto Christ, and he will give us strong confidence. That is his gift, and not of ourselves. It's that fruit, or rather growth and increase of the first faith, sown in our hearts rightly improved, as Psal. 26.14. Be strong and he shall strengthen your hearts, and trust in the Lord, that is, do you improve your weak faith to go to Christ, seeking to him for strength and courage, and increase of your faith, and go not to any creatures, to make yourselves strong, confident, and secure in them, and Christ will give you confidence and security, as Psal. 73.26. My flesh faileth me, and my heart also, but God is the strength of my heart, and my portion for ever.  
Use. This makes greatly for the comfort of the weak in faith. And let us not expect a faith without fear, infirmity, anxiety: but strive against this weakness, and lament it, and use this weak faith in going to Christ, to strengthen it with confidence. The chief treasure of confidence, and of this life of faith, Christ keeps in his own hand, and will have us in the sense of our weakness of faith in his promise to go to him for it, and depend on him to keep, strengthen and support our weak faith, as he hath promised, 
Matth. 12.  That he will not quench the smoking flax, nor break the bruised reed.  
We have a small root of faith in ourselves, but the body and trunk is in Christ: by this small root we live and go to Christ, and cleave to him, and sigh to him in our weakness, and being thus humbled, we depend on him daily to support our faith, & increase our confidence, which we must not look to have always in ourselves, but in and from Christ as his free grace shall arbitrarily dispense the same.  
Therefore he suffers some of his Saints, and members to be more weak than others, and fearful, and into some he infuseth a greater spirit of confidence. Some go weakly and faintly all their days, and can hardly lift up their weak hands, 
Heb. 12.  and feeble knees, to make straight steps to their feet. And this Christ doth partly for exercise of his own grace, and mercy in supporting such weak ones, and for exercise of our mercy and love. Rom. 15.1, 2. 1. Thess. 5.7. As the soul infuseth not the like vigour, and virtue of life, comfort, strength into all the members of the body: So nor Christ.  
We must as well go to Christ for faith and confidence, as for any other grace, and he requires of us persuasion and faith, that we shall receive it from him, viz. that he will in dangers, fears, sins, temptations, strengthen, encourage and comfort us against them all, even death, and hell, and all enemies. Say not, I am a creature so weak and faint in faith, that I shall never stand against these. Cast not away thy weak faith, as Heb. 10.35. Sat not still, and keep not thy bed, because thou canst not go so strongly to Christ as others can; but go as well as thou canst with thy feeble weak knees, and let not that which is halting be turned out of the way but rather be healed; 
Heb. 12.  Seek for more strength of faith, rather than despair and cast away all faith. Fight the good fight of faith, and strive to lay hold on Christ and he will strengthen thy faith; only seek not to strengthen and secure thy heart in wealth, policy, thy own righteousness. For he is the shepherd of our souls, 
Psal. 23.  and hath promised to convert our souls and to dwell in our hearts, if we by faith choose him to dwell in us, to be his house, rejecting all other lords and spirits, then will he come into us and strengthen us by his Spirit in the inner man, as Eph. 3.16, 17. and he dwelling in us, as in his house, we shall hold fast our confidence and hope of rejoicing unto the End. Heb. 3.  
Therefore pray as the Disciples, 
Luk. 17.5.  Lord increase our Faith, and cry as the Father of the Daemoniake, 
Mark. 9.24.  Lord I believe, help my unbelief, and give me confidence; and believe that he will pardon thy weak faith, and heal it, as well as any other thy sins and enormities, as long as they are but infirmities which thou strivest against, lamentest and labourest for strength of faith, desiring above all to honour God with confidence. Believe he will pardon the want of belief, as long as thou strivest and labourest to believe, and dost not affect infidelity with an evil heart of infidelity, 
Heb. 3.  totally evil and unfaithful, to departed away from the living God, and to forsake him our Rock and portion, choosing and preferring other creatures, as Heb. 10. vlt. For that which our hearts choose for our portion, they trust in, and are strong and confident in. Where our treasure is, 
Math 6.  there will our hearts be also. Lam. 3. The Lord is my Portion, saith my soul, therefore will I trust in him. Hereby I know, I have some true faith, though with much fear, when I choose God to be my chief portion, to be secure, confident and fearless in him. As a servant that chooseth a Master, in whose power, riches, authority, for protection and maintenance, he reposeth himself to quiet, secure and rest his heart in him. Some choose wealth; some the Arm of flesh; But a Christian by faith chooseth Christ. Therefore Christ saith, A man cannot serve two Masters, to repose confidence and safety in them both, but we must either cleave to the one, and despise the other, or hate the one, and love the other. So ye cannot serve God and Mammon, to seek safety and security from them both. The heart seeks its security but in one treasure. See Math. 6.21.24. That which is our portion gives us confidence; It belongs not to our Faith, but to our portion which faith chooseth, and pitcheth on, to give us confidence. Choose God for thy portion, to rest thy heart in him, as he hath promised to be the Rock of thy heart, and then try and see, if God do not give thy heart secure confidence as a Rock, Psal. 73.26. and 2. Chron. 20.20. Trust in the Lord and ye shall be assured. Let thy heart be Christ's house to dwell in thee by faith, & thou shalt see, that he will strengthen thee by his Spirit in the inner man, not to faint or fear in any afflictions, as Eph. 3.13, 16. Thou shalt then sensibly feel & know, that Christ is in thee, and thou art his house, in that thy heart keeps this confidence and hope of rejoicing unto the End, as Heb. 3. that is, hereby we sensibly know it. We are Christ's house before by faith; but we do not so sensibly feel and know it, that he dwells in us, till he as the Master of the house, strengthen and encourage our hearts.  
Wicked men and unbelievers do not believe, that Christ can or will strengthen their hearts, to make them strong and confident without fear and grief, therefore they put their strength and confidence in wealth, pride, malice.  
Pride is to them as a chain, 
Psal. 7.3.  cruelty covers them as a garment. They arm themselves with these weapons of the flesh, and embolden & encourage themselves by them, and not in God and Christ their Portion. They seek freedom from care, fear, and trouble of mind in wealth and honour, and promise to themselves all security of mind and heart, and safety of life, and estate in these things, as Luke 12. My soul take thine ease, eat and drink, thou hast much goods laid up for many years. Contrary, a believing heart, believes as God saith, not as Satan, Reason and flesh say, viz. that though he had all abundance, 
Luk. 12.  yet his life stands not in his riches, and though he had all the world, it will not keep his mind and heart safe from fears, cares, grief, nor his body and life safe, quiet, nor secure, but only God and Christ's love and mercy, and therefore nothing will content him but these.  
Therefore he goeth to God, and Christ, only to repose his soul in them, and having them, he is persuaded as the word saith, that his soul shall dwell at ease, and be secure, his defence shall be the munition of rocks, 
Isa. 33.  that the Name of the Lord will be a strong Tower 
Prou. 18.  to him, if he could attain to it, that he should lie down in peace, and sleep, and rise again, 
Psal. 3.  because the Lord would make him dwell in safety, 
Isa. 33.  that bread should be given him, and his waters should be sure: But the wilful infidelity of unbelievers, makes them resolutly to conclude, and say, Who is the Almighty, that they should serve him, 
job 21.15.  and what profit should they have, that they should pray unto him? They count not God any such secure refuge, 
Isa. 28.15.  and therefore make falsehood their refuge, and under vanity hide themselves.  
They cannot rest nor sleep, without their God Mammon, their chief portion, and their bellies filled with that meat that perisheth. Contrary, a Christian cannot rest, nor sleep, feeling his soul empty of God, and Christ, and the meat that endureth to everlasting life. Because he believes, that Christ's body broken, is that only bread of life, that can quicken, and strengthen his heart, with courage, comfort, and confidence invincible, and therefore chooseth no other food but this, and lays forth his money, 
Isa. 55.2.  and labour chiefly for this, john 6.27. being persuaded that all nourishing, comforting, and strengthening virtue to the heart, is in Christ's death, blood, and sufferings, and that all other bread is but ashes, 
Isa. 44.20.  and that a seduced heart deceiveth men, that they cannot deliver their souls from feeding on these vanities.  
If we believe, that all comfort, and confidence is in Christ crucified, and go to him for it, we shall find him indeed, that bread of life, that will give life, comfort, strength, courage, as he promiseth, by his word, and Sacraments. In which Faith, and sense of his fears deadness, David so often repairs to God, praying, Quicken me, O Lord, 
Psal. 119.  according to thy promise. Let us likewise, go to Christ, and say; Lord jesus, thou hast promised, that if we come to thee, thou wilt give us life, if wearied with our pride, infidelity, fears, and doubtings, we lament the same, and come to thee, thou wilt ease, and refresh us, with strength in our souls, and not break the bruised reed.  
Lord jesus, renouncing all other means of easing, resting, and refreshing my soul, and heart, and of giving me comfort, and confidence, and to free me from my fears, and cares, & sinful troubles of mind, I come only to thee, the Shepherd of my soul, 
See Hos. 14.3.  who callest me unto thee, as Matth. 11.28. and Psal. When I am afraid, I will trust in thee. Therefore Lord ease, and refresh my mind, with confident rest, and repose in thee, from all fear, doubting, anxiety. Thou hast promised to give to the thirsty soul, that faints with fear, grief, and trouble of mind like the parched ground that gapes, the water of life.  
Lord jesus, thou wast weary, and thirsty in body, and soul, & askedst drink, both Spiritual, 
See Heb. 4 15. & 2.17, 18.  and bodily, whereby thou perfectly knowest, what it is to have a weary, faint, and thirsty soul, full of fear, grief, doubting, and didst promise the water of life, which I believe, thou only hast to give, and wilt give, and therefore I come to thee. I know, and believe, that thou promisest no more, than thou canst perform, and that thy Spirit, and righteousness can do it, and therefore I renounce all other means of refreshing, and come to thee, as thou callest me, crying, in the last, 
joh 7.37.  and great day of the Feast, promising to make a better Feast than that was, or all the Feasts of the year, even a continual Feast, to all that are thirsty, and come to thee, to drink, to refresh, and satisfy their hearts desires, in thee only, as our Passeover sacrificed for us. 1. Cor. 5.7, 8.  
Object. But my fears, and griefs, and despairs, are so great, that I feel no faith at all, but all faith, and hope is swallowed up.  
Answer. It is so to sense, but not so indeed, as with jeremy, Lament. 3. My strength, and my hope is perished from the Lord.  
Secondly, it's not a wilful, willing, and obstinate despair, rejecting all counsel, and means of confidence, as in Ahaz. Isa. 7.12. but a desperation, lamented, and striven against, with subjection to any counsel, and means for the cure, desiring, and prising Faith above all things, and therefore is not damnable.  
Thirdly, especially if thou canst thus do, which is my counsel to thee, to labour to do, that is, to go to Christ, though quaking, and trembling, and full of fear: fly not from Christ, to any creature for refuge and confidence, 
1 Sam. 12.20.  for that is to go after vain things, that cannot profit. Though by fears, and doubts we sin, and offend Christ, yet, fly not from Christ, the only medicine of sin, & cure of doubts, & infidelity, especially, he calling, & commanding thee to come unto him. Therefore obey his commandment, & hope above hope, and believe above thy faith, that his grace & mercy, will pardon, and heal thy infidelity, & say, I will not utterly fear, & despair, but in despite of my fears, & distrustful heart, and Satan's temptations, I will go to him, because he commands me; If I cannot go by faith, yet, I will go by obedience, because he commands me to come to him, and not suffer my fears to keep me back: I will resolutely cast myself on him; if I cannot do it faithfully, yet, with a wilful resolution to obey, his commandment: though I cannot do it with heart and affection, & delight, as I would, and should do it. Even despairing of all hope from him of any good, yet wilfully, and resolutely, cast thyself on him, saying, if he will let me perish, so let it be, I will go to him, though without all hope, and commend myself to him, and if I perish, I perish.  
Object. Oh, but I can do nothing but fear.  
Answer. Yet, go and cast thy fear, and infidelity, and all thy sins on him, who hath satisfied for them all, and must heal them all; chiding thyself for thy fears, and doubts, Why art thou so cast down my soul, 
Psal. 42.  and disquieted within me? wait on God, & Christ, and in despite of despair, with a contrary desperate resolution, above all reason, sense, or hope, say as jonas, 
jonas 2.  yet will I look towards thy holy Temple, though to all reason, and sense, I am utterly cast out from thy presence for ever, I will not yet give over prayer, I will yet fight the good fight of Faith, I will cast myself on him.  
As there is in some wicked men, a desperate wilfulness of rushing into evil, against all means of restraint both of promises, threats, mercies, and blessings from God, and examples, & provocations from men, and a desperate will in men, to adventure upon desperate means, as if they were mad, upon no ground of reason or hope, but only their own foolish credulity, believing their own conceit, and following the hardness of their own hearts and desperate wills, so much will they attribute and sacrifice such honour to the Godhead of their conceit and will: That honour do thou give to Christ, by a desperate resolution of a holy will, converted to God, above all hope, and against all fears of apparent evils and discouragements, to all reason, upon a credence of God's word and promise, against all arguments of despair, cast thyself upon Christ, because he bids thee. As Peter at Christ's commandment goes upon the waters, and at his commandment casts forth his net, to make a draught against all doubts and arguments of despair. Such authority gives Faith to Christ's commandment, and word, and such is the obedience of Faith.  
Obey not therefore thy own fears, and doubts, to believe & follow them, but obey Christ's commandment, to believe against all reason, and sense, fears, doubts, and despairs. This is the obedience of Faith, simple, and absolute, without any reason why, but only because Christ commands. For its Christ's commandment, that whatsoever our sins, and unworthiness, our fears, doubtings, and infidelity be, and how great so ever our misery be; that yet we should believe, that he will pardon, and heal all. Nay, because our misery by sins, and punishments of God, on soul and body, are great, and desperate, passing all created power, to cure, or help them; therefore to believe, and to go to him, ordained of God, a Physician, to heal all that are desperately sick, and diseased, and past all hope, in reason and sense: Yet, there is hope in Christ, and he commands us to believe it, and upon his commandment, to go to him, to ease us of the burden of our sins, and miseries, when they lie so heavy upon us, and so fastened on us, as we conceive no possibility of removing them, nor of any ease, and refreshing from any creature, promising, that he will give us rest.  
Obey the commandment, which commands thee to believe, against all unbelief, and above all belief, and to hope, above hope, that is, in infinite doubtings, to believe, and in all despairs, to hope, and when all reasons, grounds, means, and hopes are wanting, yet to believe, only because God commands thee so to do. Though nature, reason, sense, and thy own heart, & faithless fears, & all creatures forbidden thee so to do, 
Lam. 3.  saying, That thy strength, and hope, is perished from the Lord, yet obey, and believe none of these, but God's commandment, commanding thee to believe his promise, against them all, and so to honour him as God, above them all in power, mercy, truth, and faithfulness.  
Though they say, thy case is desperate, God saith it is not: they say, Thy daughter is dead, 
Mar. 5.35.  why troublest thou thy master with prayers, and suits any further, now all hope is past? But Christ saith, Fear not, only believe, and fight against all, that persuade thee to the contrary, even Satan, flesh, reason, nature, and all the World. For this commandment of believing, is contrary to all creatures. All other commandments of the Moral Law, of natural equity, and justice, are seconded, and sealed by the testimony of all creatures, to be just, faithful, and true, and they persuade to the obedience of them: only this commandment of believing, is contrary to all creatures: Heaven, and Earth are against it, and bid us despair, for there is no hope. This therefore is the greatest obedience, and the chiefest work, most pleasing to God, and most honouring him, as God, above all creatures, and against them all, and therefore, God will honour, and save such a soul, against all creatures. He that believeth in me, though he were dead, yet shall he live. john 11.25. Of all sins, and sinful passions, it's the hardest to resist infidelity, fears, doubts; and of all combats against sin, to fight the good fight of Faith. Because nature gives some strength, and aid, to resist other sins, and natural reason, but only God and his word, to resist infidelity. Nature, and all creatures, forbidden this belief, that a dead man should live, and rise again. When we feel sin, and dead works, which surely bring death in reason, sense, and conscience, & course of nature, when we feel a dead heart, and see nothing, but dead bones, as Ezek. 37.3. that these dead bones should live again, all creatures forbidden us to believe it, yet, Christ commands us to believe, that he is the Resurrection, and the life, to quicken the dead, and to trust in his voice, that the dead shall hear it, and live, whatsoever the death be in heart, or conscience, and whatsoever soule-murdering despairs, and fears, destroy the life, peace, and comfort of our souls, and consciences, yet, if we will hearken to Christ's voice, and obey his commandment, to believe his promise of life, comfort, peace, willing, desiring, and endeavouring to believe, he will quicken in us the life of Faith, and fill us with joy, and peace in believing, and make us to abound in hope, 
Rom. 15.13.  through the power of the holy Ghost, Fulfilling the good pleasure of his goodness, 
2. Thes. 2.11.  and the work of Faith, with power in us.  
Faith, hath God for its object, in two respects.  
First, of his Person, and Divine authority, which it believes simply, and only, because God saith so, and commands him to believe his bare Word. This is that special honour, which Faith gives to God, above all creatures, that, though all creatures should command us the contrary, upon never such reasons, arguments, and probabilities; yet, we will believe God, upon his bare Word, and commanding us so to believe, because he is God, & aught so to be obeyed, and believed, though we can see no reason for it. For if he be jehovah, he will give Being to his Word, and hath Wisdom, Power, and will, to do whatsoever he saith, else he were not God. Therefore, because the Gospel, a mystery, and hid wisdom, above the capacity of men, and Angels, is preached by God's sovereign commandment, Rom. 16.26. and we are commanded, to hear, and believe it: therefore we will so do, only, because God commands. Rom. 10.16, 17. Faith therefore comes by hearing, and hearing by the word, and commandment of God, which commands preaching, and hearing, as the means to beget Faith. Now all wicked men, and unbelievers, do not only not believe, when the Word is offered, but by a rebellion of will, they refuse to believe, 
Psal. 50.  and cast the word behind their backs, and the commandment to believe, and will not submit themselves to the means of believing, in obedience to God, because God commands them. But if they hear, it's when they list themselves, & whom they please, and in such manner, and measure, as likes themselves, as learned, eloquent preaching, and for such ends as they think fit, and not in simple obedience to God, as his commandment, and ordinance, to get Faith, and by Faith, all saving good in Christ, but in obedience to their own reason, and lusts. Such men, their infidelity is not in them an infirmity, but an obstinate rebellion, as of enemies to God, and despisers of his commandment, and of Faith.  
The Saints doubt, and fear, but against their wills, highly prising faith, and earnestly desiring it, they submit themselves to the commandment of believing, which they obey as well as they can, at least in consent, and earnest desire to obey, and believe, subiecting themselves gladly to all counsel, and means of getting Faith, as Rom. 7.16. I consent to the Law, that it is good. So they consent, to this Law of Faith, as singularly good, and delight in it, 
Rom. 7.22.  concerning the inner man.  
If this be true Obedience to the Law Moral, thus fare to obey, though we cannot fulfil the commandment: then also is this rather true obedience to the Law of Faith, to be willing, and desiring, and to labour to believe upon God's commandment, lamenting our unbelief, and striving against it, when we cannot believe as we would: Especially the commandment of believing the mystery of the Gospel, so fare above the capacity of Men and Angels, being a commandment infinitely harder than all the commandments of the Law Moral, which have their ground in nature by creation. But to believe that God will quicken the dead, and justify the , and save sinners, etc. Is a commandment against nature, reason, and sense, and all creatures, and all power and authority in heaven and earth, commanding to believe the contrary. Yet this honour doth Faith give to God, commanding us to believe, and this obedience, that we renounce Nature, and Reason's Rule, and Authority, and all creatures, to obey God, as most wise, true and faithful, and King & Prince only, that by his Word creates and commands all things; 
1. Thes. 2.  Receiving his Word not as the word of men, but as it is indeed the Word of God, of sovereign authority with us above all creatures.  
Faith hath God for its object, believing God, as first and chiefly for himself, his Person and Authority sake; so in the second place for the reasons and proofs given by him. Some things we must believe simply and only upon God's commandment, because he bids us believe them, though he gives us no light of reason, nor no proof to our sense by experience, as the principles of Religion. Some we believe, because he gives us clear reasons, and proves his words by sensible experience and undeniable arguments to reason and sense, Psal. 119.140. Thy Word is proved most true, therefore thy servant loveth it, as joh. 20.29. Thou hast seen Thomas and believed, blessed are they that have not seen and have believed, only upon my commandment, joh. 3.12. If when I tell you earthly things ye believe not, that is, doctrines demonstrated with natural sensible proofs, to your reason and sense here on earth; How will ye believe when I shall tell you of heavenly things, above reason and sense to conceive, commanding you to receive them upon bare divine authority, without reason & grounds to believe? If we believe not God, nor honour him as true in his word, proved by good reasons & grounds revealed to us, and light shining to our understandings, much less will we believe him upon his bare word, to honour him as God.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first part of liberty by Christ, is of heart our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which we go boldly to God, and to the Throne of his grace  
The second is that liberty of our mouth, to speak to God. Marvellous largeness of mouth, and liberty of speech, to speak to God freely, in prayers, praises, and thanksgivings.  
We are all by nature dumb and deaf to God, by a dumb and deaf spirit of Satan: possessing and dwelling in us, till Christ redeem us to be his own servants, we neither can nor dare speak to God. But Christ our Lord gives us in Redemption, an open large mouth to speak to God, to sing to him, and praise him, as Psal. 51. Open thou my lips, that my mouth may set forth thy praise. Isa. 51.11. The Redeemed of the Lord shall come and sing in the height of Zion. 
Psal. 40.2. Ezek. 12.  Therefore God is said to put a new Song of praise in our mouths, and to pour on us a large spirit of supplication, to take to us words, as Hos. 14.  
For this is the principal End of our Redemption, that we should have liberty of speech to call on God and praise him, that our mouths should be open to him, to set forth his glory, as it was the chief end of our creation. Isa. 43.21. 
Rom. 10.  This people have I form for myself, they shall set forth my praise. Therefore with the mouth we confess unto salvation, and sing to the Name of the Lord. Therefore David prayeth, That God would not utterly take the word of truth out of 
Psal. 119.  his mouth. And this is God's covenant, Isa. 59.11. As its the End of our creation and redemption, and the chiefest part of our happiness; So the contrary, is the chiefest part of our misery by our Fall, to have our mouths shut up as beasts, from prayers or praises.  
Reason. The nourishing virtue of meat feeding the heart and strengthening it, opens the mouth to joyful praise, as Psal. 22.26. & Psal. 63.5. Dan. 5.4. They ate and drank, and praised the gods of silver and gold. How much more than the Saints fed with Christ's body and blood, and that plenteous redemption that is in Christ, praise him?  
Reason. Out of the abundance of the heart the mouth is enlarged to pour out. 
Math. 12.34.  If the Treasure of the heart be large, the mouth will largely dispense. Christ is a most rich Treasure in the heart of all store of good, therefore the mouth must needs be answerable to open and confess, and unfold the mystery of Christ, and to praise him. Where there is nothing of God and Christ in the heart, there is no mouth opened, but shut up to confession and praises.  
Use. Hereby we may know, if our sins be pardoned, and we redeemed in heart and soul, considering how our mouths are opened, and tongues unloosed, to Apologise for ourselves, as 2. Cor. 7.11. and to plead our clearing and justification in Christ, to pray and call upon the Name of the Lord, to praise and confess his mercy and truth. Heb. 3.1. consider the high Priest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, whom we all confess, as 1. Tim. 3.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by joint confession of all, it's a great mystery, etc. Have we left book prayer (though I simply condemn it not, but allow it in young Christians, while they are as babes, and nothing differing from servants) but true Christians continued not in this bondage but grow up to this liberty to pray in the H. Ghost, 
jude 20.  as the Spirit gives them utterance; have we a natural liberty & facility of mouth to speak of holy things, & not as Socrates taught, by rote? Can we speak more abundantly and fluently in the causes of God, then of any thing else in the world, and sing more joyfully of God's mercies, ways and works?  
Use. This is also an evidence of our future Redemption, and liberty in due time out of any misery, if God before open our mouths, and enlarge the liberty of speech to prayer, praises, thanksgivings. The Spirit of Redemption and liberty is now in us, and hath begun our freedom, and will perfect it. If God were purposed to shut us up in prison of perpetual bondage of perdition from him, his face, and presence, he would also shut and seal up our lips, that we should not have liberty to speak and pray to him, & make any suit, as Matth. 22.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But if he gives our soul's liberty out of the Devil's prison, from that dumb and deaf spirit, to come to him in prayer, and to tender our petitions to him, it's an evidence, that he intends our perfect deliverance and good issue out of all our troubles. If he vouchsafe us the honour to call on him, to speak or petition to him, its certain, it's his purpose to free us, Psal. 10. last verse. When a King is purposed to destroy a Rebel or offender, he commands him to be kept close prisoner, and not come forth, to make or present any petition, to come into his sight, or speak to him: but if he give him leave to go abroad, though with his Keeper in restraint, only with liberty to use his friends and best means, it shows there is hope of his enlargement, and of the King's purpose to free him. So if we have liberty to go to Christ by Faith, and take him by the hand, and use him our Mediator, by him to petition to God, and make our suits, its assured security to be heard and delivered.  
Hereby we may also know if we have been fed with Christ, & have drunk his blood and spirit, or the spirit obtained by his blood in the Sacrament; we shall then sing and praise Christ & his benefits, our mouths will be opened, as Psalm 22.26. and Ephes. 5.18.  
Likewise if we be the redeemed of the Lord jesus, and his servants by redemption, he will give us a new mouth, and language to praise and honour him. The receiving of a new language is a note and mark, and indeed a bond of subjection. Thus the ancient Romans did plant their language, the Latin tongue in the countries which they conquered; And the Kings of Spain, cause the Indians to speak Spanish. Whom God conquers by his Word, he plants his Word in their hearts, & in their mouths. Where Christ or Satan reign in the heart, their language and voice, or tongue is in their mouth. If Christ dwell in the heart by faith, he will give a great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mouth, Eph. 3.17. with 12. verse. and Heb. 3.6.  
The Beast of Rome exalted by Satan the Dragon, or the Dragon reigning in the Heathen Emperors, and their successors, gave them a mouth to speak as a Dragon.  
As Christ especially reigns in his Ministers, and sets up his Kingdom in others, by them preaching the Gospel of the Kingdom; so he gives them a special mouth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above others. 2. Cor. 13.3. So he promiseth to Moses in a special manner to be with his mouth, to conquer Pharaoh, and to redeem his people, and to give his Disciples a mouth & wisdom, against which all their adversaries shall not be able to speak or resist; but it shall conquer them, and all their wisdom, policy, sophistry, and all the wisdom of this world, and of the Princes of this world, which come to nought. men's beastly, profane, earthly, and fleshly speech, mouth and language showeth, that they are base slaves and vassals to the flesh, belly, earth, and Satan. Contrary, holy and godly speech, and the Word and Truth of God in men's mouths, holy conference of divine things, show Christ to reign within. When the word of Christ dwells in us plenteously, Col. 3.16. and we abound in all speech, and in all wisdom, as 1. Cor. 1. not in excellency of humane speech, & wisdom, but as 2. Cor. 6.11. As God reigns by his word, and it's his kingdom, so where he sets up his Kingdom, in any man's heart, and soul it gives him the lip of excellency, and a mouth of glory, as to Christ, speaking with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and authority, and not as the Scribes, Mat. 7. verse the last. God rules and governs all by his Word. He stilleth the raging of the Sea, by his Word. Reu. 19 The word of God, is King of Kings, and hath many Crowns upon his head, conquering the Beast, and false Prophet, and sends them to Hell, and the rest, that is, the Kings of the Earth are slain by the sword, that comes out of the mouth of him, that sits on the white horse, that is, sanctified godly ministers, which sword, is the gospel of the kingdom.  
For Christ reigns by his Word, in the mouths of his true Ministers: contrarily, Antichrist reigns by the Temporal sword. His Kingdom stands not in his mouth, & word preached, as of the true Prophets, Reuel. 11.5. Out of whose mouth came fire, to devour their adversaries, that is, the holy Gospel, in spiritual, and powerful preaching: For thus it becometh true Ministers to fight, and to kill their adversaries, verse 5. But the Beast that comes out of the bottomless pit, makes war against them with the Temporal sword, and kills their bodies, verse 7, 8. for their kingdom stands in Temporal Power, Honour, and Dignity. Christ's Kingdom is his Word Preached: Antichristes Kingdom, and power, stands in Kings, and Prince's power, the ten horns of the Beast, wherewith he is armed to gore, & wound the body of Christ.  
From Adam to the building of Babel, the Church of God was one, and uniform, and all the servants of God confessed one faith, in one language, and professed their obedience, and subjection to the kingdom of Christ in one language, the Hebrew, the Primitive holy Tongue, till the confusion of Languages came in, at the building of Babel. In the Primitive times, all the Churches, and servants of Christ, professed their obedience, and subjection to Christ, the Lord that had bought them, by one uniform confession of Faith, till spiritual Babylon erected, brought a confusion of Languages, and differing confessions of Faith, and of the worship, and service of Christ in diverse articles of Doctrine, and Discipline, of differing forms of Churches, between Sardis, Philadelphia, and Laodicea, which will continue till Babylon itself be destroyed, and then the universal Church shall be uniform in all Nations, and one confession of faith, both of jews, and Gentiles, professing their joint subjection, and service to Christ their Lord, in one form of confession of faith, in one holy language, and form of worship, praising God with a joint Halleluiah. Revel 19.1. the general state of the universal Church, and the common form of Divine worship, and praising, from the first calling, and rising of it out of Egyptian bondage, and Antichristian darkness to this time, is a new song before the Throne of God, now reigning over them, being redeemed from the tyranny of Antichrist; A new song of praise, and worship, not before heard for many ages, Reuel. 14.3. The song of Moses, and of the Lamb, chap. 15.3. the song of a small number; chap. 14.3. But now that Babylon is destroyed, and both jews, and Gentiles called, and Church enlarged by the coming in of the fullness of the Gentiles, the common form of Divine worship, & praising of God is altered, and brought to the first, and Primitive ancient form from the Creation, which is Halleluiah. See Reuel. 19.1, 2, 3, 4, 5, 6, 7.   
FINIS.